TRAVELS  IN  TARTARY 
THIBET  AND  CHINA 


BY  M.Huc 


MAUSOLEUM  OF  A  GRAND   I,AMA   OF  THIBET. 


TRAVELS 

IN 

TARTARY,  THIBET,  AND  CHINA 

ILLUSTRATED 


CHICAGO 

THE  OPEN  COURT  PUBLISHING  COMPANY 

LONDON  AGENTS 
KEGAN  PAUL,  TRENCH,  TRUEBNER  &  CO. 


Travels  in  Tartary,  Thibet 
and  China 

DURING  THE  YEARS  1844-5-6 


BY  M.  HUC 


TRANSLATED    FROM    THE    FRENCH    BY    W.    HAZLITT 

SECOND    REPRINT    EDITION 


VOL.  II 

ILLUSTRATED  WITH  FIFTY  ENGRAVINGS  ON  WOOD 


CHICAGO 

THE  OPEN  COURT  PUBLISHING  COMPANY 

LONDON  AGENTS 

KEGAN  PAUL,  TRENCH,  TRUEBNER  &  CO. 
1900 


CONTENTS  OF  VOLUME  II. 


PAGE 

CONTENTS v 

LIST  OF  ILLUSTRATIONS ix 


CHAPTER  I. 

Caravan  of  Khalkha-Tartars— Son  of  the  King  of  Koukou-Noor — Sandara  the 
Bearded -Two  Thousand  Oxen  are  stolen  from  the  Houng-Moa-Eul,  or  Long 
Hairs— Fearful  Tumult  at  Tang-Keou-Eul— Description  and  Character  of  the 
Long  Hairs— Feasts  of  the  First  Day  of  the  Year— Departure  for  the  Lamasery 
of  Kounboum -Arrival  at  Night— Old  Akaye— The  Kitat- Lama— The  Stam- 
merer—Pilgrims at  Kounboum — Description  of  the  Feast  of  Flowers 


CHAPTER  II. 

Marvelous  Birth  of  Tsong-Kaba— His  Preparation  for  the  Apostleship— He  Departs 
for  the  West— His  Interview  with  the  Grand  Lama  of  Thibet— He  Reforms  the 
Lamanesque  Worship— Numerous  Analogies  between  the  Catholic  Religion  and 
reformed  Buddhism— Origin  of  these  Analogies— Tree  of  the  Ten  Thousand 
Images — Lamanesque  Teaching — Faculty  of  Prayer — Government  of  the  Lama- 
sery of  Kounboum — Offerings  of  the  Pilgrims — Industry  of  the  Lamas — The  Ad- 
ventures of  Sandarat  the  Bearded — Favorable  Disposition  of  the  Lama  towards 
Christianity— Singular  Practise  for  the  Relief  of  Travelers— Nocturnal  Prayers- 
Departure  for  the  Lamasery  of  Tchogortan 


CHAPTER  III. 

Aspect  of  the  Lamasery  of  Tchogortan— Contemplative  Lamas— Lama  Herdsmen— 
The  "  Book  of  Forty:two  Points  of  Instruction,  delivered  by  Buddha  "—Extract 
from  the  Chinese  Annals,  with  relation  to  the  preaching  of  Buddhism  in  China — 
The  Black  Tents— Manners  of  the  Si-Fan—Long-Haired  Oxen— Adventures  of 
a  Stuffed  Karba — Lamanesque  Chronicle  of  the  Origin  of  Nations — Alimentary 
Diet — Valuable  Discoveries  in  the  Animal  Kingdom — Manufacture  of  Camel- 
hair  Cord— Frequent  Visits  to  Tchogortan— Classification  of  Argols— Brigand 
Anecdote — Elevation  of  the  Pyramid  of  Peace — The  Faculty  of  Medicine  at 

Tchogortan — Thibetian  Physicians — Departure  for  the  Blue  Sea 69 

V. 


2005775 


vi.  CONTENTS. 

CHAPTER  IV. 

CHAP.  PAGB 

Aspect  of  the  Koukou-Noor— Tribes  of  Kolos— Chronicle  of  the  Origin  of  the  Blue 
Sea — Description  and  March  of  the  Great  Caravan — Passage  of  the  Pouhain- 
Gol — Adventures  of  the  Altere-Lama — Character  of  our  pro-cameleer — Mongols 
of  Tsaidam — Pestilential  Vapors  of  the  Bourhan-Bota— Ascent  of  the  Chugaand 
Bayen-Kharat  Mountains-Wild  Cattle— Wild  Mules-Men  and  Animals  Killed 
with  the  Cold— Encounter  with  Brigands— Plateau  of  Tant-La— Hot  Springs- 
Conflagration  in  the  Desert— Village  of  Na-Ptchu— Sale  of  Camels,  and  Hiring 
of  Long-tailed  Oxen — Young  Chaberon  of  the  Kingdom  of  Khartchin — Culti- 
vated Plains  of  Pompou— Mountain  of  the  Remission  of  Sins — Arrival  at  Lha- 
Ssa 99 


CHAPTER  V. 

Lodgings  in  a  Thibetian  House— Appearance  of  Lha-Ssa— Palace  of  the  Tale"-Lama 
— Picture  of  the  Thibetians — Monstrous  Toilet  of  the  Women — Industrial  and 
Agricultural  Productions  of  Thibet— Gold  and  Silver  Mines— Foreigners  Res- 
ident at  Lha-Ssa— The  Pebouns— The  Katchis— The  Chinese— Position  of  the 
relations  between  China  and  Thibet— Various  Speculations  of  the  Public  Respect- 
ing us— We  Present  Ourselves  to  the  Authorities— Form  of  the  Thibetian  Govern- 
ment— Grand  Lama  of  Djachi-Loumbo  —  Society  of  the  Kalons — Thibetian 
Prophecy— Tragical  Death  of  Three  Tale"-I,amas— Account  of  Ki-Chan— 
Condemnation  of  the  Nomekhan — Revolt  of  the  Lamasery  of  Sera.  144 


CHAPTER  VI. 

Visit  of  Five  Spies — Appearance  before  the  Regent— Ki-Chan  Makes  us  Undergo 
an  Examination — Supper  at  the  Expense  of  the  Government — A  Night  of  Im- 
prisonment with  the  Regent — Confidential  Communications  of  the  Governor  of 
the  Katchi— Domiciliary  Visit — Seals  Affixed  to  all  our  Effects — Sinico-Thi- 
betian  Tribunal — Inquiry  about  the  Geographical  Maps — Homage  paid  to 
Christianity,  and  to  the  French  Name — The  Regent  Assigns  to  us  one  of  his 
Houses — Erection  of  a  Chapel— Preaching  of  the  Gospel— Conversion  of  a 
Chinese  Doctor — Religious  Conferences  with  the  Regent — Recreation  with  a 
Magnifying  Glass— Conversations  with  Li-Chan—Religious  Character  of  the 
Thibetians— Celebrated  Formula  of  the  Buddhists— Buddhist  Pantheism- 
Election  of  the  Tale"-Lama— The  Small-pox  at  Lha-Ssa— Sepultures  in  Use 
among  the  Thibetians 17; 


CHAPTER  VII. 

Notice  of  Moorcroft  the  English  Traveler— Routes  between  Lha-Ssa  and  Europe 
—Discussion  with  the  Chinese  A  mbassador— Contest  between  the  Regent  and 
Ki-Chan  about  us^Our  expulsion  from  Lha-Ssa  determined  on— Protest  against 
this  arbitrary  measure— Report  of  Ki-Chan  to  the  Emperor  of  China— System  of 


CONTENTS.  Vli. 

PAGE 

Chronology  in  use  in  Thibet— New  Thibetian  Year— Festivals  and  rejoicings- 
Buddhist  Monasteries  of  the  Province  of  Oui—  Khaldan— Preboung— Sera— 
Farewell  of  the  Regent — Separation  from  Samdadchiemba — Ly,  the  Pacificator 
of  Kingdoms — Triple  Address  of  the  Chinese  Ambassador — Picturesque  adieu 
between  the  Ly-Kouo-Ngan  and  his  Wife — Departure  from  Lha-Ssa  for  Canton 
—Crossing  a  River  in  a  Leathern  Boat 217 


CHAPTER  VIII. 

Chinese  Account  of  Thibet— Mountain  of  Loumma-Ri— Arrival  at  Ghiamda— Visit 
of  two  Military  Mandarins — Accident  on  a  Wooden  Bridge — The  Unicorn — Pas- 
sage of  a  Glacier — Appearance  of  Lha-Ri — Ascent  of  Chor-Kon-La— Frightful 
Road  to  Alan-To—Village  of  Lang-Ki-Tsoung-  Famous  Mountain  of  Tanda— 
Catastrophe  of  Kia-Yu-Kiao— Passage  of  the  Celebrated  Plateau  of  Wa-Ho— 
Arrival  at  Tsiamdo 252 


CHAPTER  IX. 

Glance  at  Tsiamdo— War  between  the  Living  Buddhas— We  meet  a  small  Caravan 
—Calcareous  Mountains— Death  of  the  Mandarin  Pey— The  great  Chief  Proul- 
Tamba— Visit  to  the  Castle  of  Proul-Tamba— Buddhist  Hermit— War  among 
the  Tribes— Halt  at  Angti— Thibetian  Museum— Passage  of  the  Mountain 
Angti— Town  of  Djaya-  Death  of  the  Son  of  the  Mandarin  Pey— Musk  Deer 
—River  with  Gold  Sands— Plain  and  Town  of  Bathang— Great  Forest  of  Ta- 
So — Death  of  Ly-Kouo-Ngan — Interview  with  the  Mandarins  of  Lithang— 
Various  Bridges  of  Thibet-  Arrival  on  the  frontiers  of  China— Residence  at 
Ta-Tsien-Lou — Departure  for  the  Capital  of  the  Province  of  Sse-Tchouen 293 


LIST  OF  ILLUSTRATIONS. 


Frontispiece,  Mausoleum  of  a  Grand  Lama  of  Thibet 
Title-page,  Buddha. 

Khalkha  Tartars I 

Initial  Letter  T I 

Ceremony  of  Reception 5 

Pawnbroker's  Shop 20 

Accident  on  the  Ice 24 

The  Grand  Lama  of  Kounboutn 36 

The  Great  Wall  of  China 39 

The  Tree  of  Ten  Thousand  Images 47 

Buddhic  Prayer 54 

Sending  Horses  to  Travelers 63 

Lamasery  of  Tchogortan 69 

The  Long-haired  Ox 79 

The  Pyramid  of  Peace 92 

The  Leaf  of  the  Tree  of  Ten  Thousand  Images 98 

The  Blue  Sea 99 

The  Tchanak-Kampo,  and  the  Caravan 108 

Wild  Mules  of  Tartary 125 

Fire  in  the  Camp 136 

View  of  Na-Ptchu 138 

Chinese  and  Tartar  Male  Head-dresses 143 

View  of  Lha-Ssa 144 

Thibetian  Cup  Shop 153 

Insurrection  of  the  Thibetians  at  Lha-Ssa 160 

Chinese  Mandarin  and  his  Wife 162 

The  Spies 177 

The  Governor  of  Katchi 189 

is 


X  LIST   OF   ILLUSTRATIONS. 

PAGE 

Carrying  Goods  to  the  Tribunal 193 

The  Regent  of  Lha-Ssa 202 

Portrait  of  Ki-Chan 207 

Chinese  and  Tartar  Female  Head-dresses 216 

Thibetian  Theater 217 

The  Tortche,  or  Sanctifying  Instrument 239 

Adieu  of  Ki-Chan 247 

Parting  of  Ly-Kouo-Ngan  with  his  Wife 249 

Scene  on  the  River  Bo-Tchou  251 

Bridge  of  Ghiamda , 252 

Chinese  Musical  Instruments 254 

The  Unicorn 267 

The  Defile  of  Alan-To 279 

Pagoda  of  Tanda 285 

Chinese  Hand,  Foot,  Shoes,  etc 292 

Proul-Tamba,  a  celebrated  Thibetian  Chief 293 

Thibetian  Travelers  298 

The  Hermit  of  the  Mountain 307 

Iron  Chain  Bridge 331 

Chinese  Ornamental  Ware 334 


CHAPTER  I. 

Caravan  of  Khalkha-Tartars— Son  of  the  King  of  Koukou-Noor— Sandara  the 
Bearded --Two  Thousand  Oxen  Are  Stolen  from  the  Houng-Mao-Eul,  or  Long 
Hairs — Fearful  Tumult  at  Tang-Keou-Eul — Description  and  Character  of  the 
Long  Hairs— Feasts  of  the  First  Day  of  the  Year— Departure  for  the  Lamasery 
of  Kounboum— Arrival  at  Night— Old  Akaye— The  Kitat- Lama— The  Stam- 
merer—Pilgrims at  Kounboum— Description  of  the  Feast  of  Flowers. 


Houses  of  Repose  are  very  numerous 
in  the  small  town  of  Tang- 
Keou-Eul,  by  reason  of  the 
great  number  of  strangers, 
who  are  drawn  thither  from 
all  quarters  by  commerce. 
It  was  in  one  of  these  es- 
tablishments, kept  by  a  fam- 
ily of  Mussulmans,  that  we 
went  to  lodge.  As  we  had 
nothing  to  do  with  trade, 
we  felt  called  upon  candidly 
to  communicate  the  fact  to  the  host,  and  to  arrange  the  terms 


2  TRAVELS   IN   TARTARY, 

of  our  living  in  his  house ;  it  was  agreed  that  we  should  be 
there  as  in  a  common  hotel.  All  this  was  very  well ;  but 
the  question  was,  what  we  were  to  do  afterwards  :  what 
was  to  become  of  us  ?  This  question  incessantly  engrossed 
our  minds,  and  tormented  us  not  a  little. 

As  far  as  Tang-Keou-Eul  we  had  followed,  with  sufficient 
continuity,  the  route  we  had  traced  out  for  ourselves ;  we 
might  even  say  that  this  portion  of  our  journey  had  been 
successful  beyond  all  expectations.  Now  the  business  was 
to  carry  out  our  plan,  and  to  penetrate  to  Lha-Ssa,  the 
capital  of  Thibet ;  an  undertaking  which  appeared  bristling 
with  almost  insuperable  difficulties.  Tang-Keou-Eul  was 
our  columns  of  Hercules,  with  their  depressing  ne  plus  ultra 
(No  farther  shalt  thou  go).  However,  we  had  already 
vanquished  too  many  obstacles,  to  be  easily  overcome  by 
discouragement.  We  heard  that  almost  every  year  caravans 
proceeded  from  Tang-Keou-Eul,  and  penetrated  into  the 
very  heart  of  Thibet.  We  wanted  nothing  more  to  confirm 
our  determination.  Whatever  other  people  had  undertaken 
and  executed,  we  assumed  also  to  undertake  and  to  execute, 
as  not  being,  probably,  beyond  our  power.  It  was  there- 
fore settled  that  the  journey  should  be  carried  out  to  the 
end,  and  that  no  one  should  say  that  Catholic  missionaries 
had  less  courage  for  the  interest  of  the  faith,  than  mer- 
chants for  a  little  profit.  The  possibility  of  departure  being 
thus  determined  we  had  nothing  to  seek  but  the  oppor- 
tunity. 

Our  great  business,  therefore,  was  to  collect  all  possible 
information  respecting  this  famous  route  into  Thibet.  We 
heard  terrible  things  about  it ;  we  should  have  to  travel  for 
four  months  through  a  country  absolutely  without  inhabi- 
tants, and  should  have,  accordingly,  to  lay  in  before  our 
departure  all  the  necessary  provisions.  In  the  season  of 
winter,  the  cold  was  so  horrible  that  it  often  happened  that 
travelers  were  frozen  to  death  or  buried  beneath  the  ava- 
lanches of  snow ;  while,  in  summer,  a  great  number  were 
drowned,  for  they  had  to  cross  large  streams,  without 
bridge  or  boat,  without  other  aid  than  that  of  animals, 
which  themselves  often  could  not  swim.  Moreover,  there 
were  hordes  of  brigands,  who  at  certain  periods  of  the  year 
prowled  about  the  desert  and  stripped  travelers  and  aban- 
doned them,  without  clothes  or  food,  amidst  these  frightful 


THIBET,  AND   CHINA.  3 

plains ;  in  short,  there  was  no  end  of  stories,  enough  to 
make  our  hair  stand  on  end ;  and  these  stories,  fabulous  as 
they  seemed,  or,  at  least,  much  exaggerated,  were  the  same 
on  every  tongue, — were  all  of  a  frightful  uniformity.  Besides, 
there  were  to  be  seen  and  questioned  in  the  streets  of 
Tang-Keou-Eul,  some  Tartar-Mongols,  who  were  standing 
evidence  of  the  truth  of  these  long  narratives,  being  the 
remnants  of  a  large  caravan,  which  had  been  attacked  in 
the  preceding  year  by  a  troop  of  brigands.  These  had 
contrived  to  escape,  but  their  companions  had  been  left  to 
the  mercy  of  the  Kolo  (brigands).  This  information,  while 
ineffectual  to  shake  our  resolution,  induced  us  to  remain 
where  we  were,  until  a  favorable  opportunity  for  departure 
should  present  itself. 

We  had  been  six  days  at  Tang-Keou-Eul,  when  a  small 
caravan  of  Tartar-Khalkhas  arrived  at  our  House  of  Repose. 
It  came  from  the  frontiers  of  Russia,  and  was  on  its  way 
to  Lha-Ssa  to  offer  up  its  adorations  to  a  young  child, 
which,  the  people  were  informed,  was  the  famous  Guison- 
Tamba  newly  transmigrated.  When  the  Tartars  learned 
that  we  were  awaiting  a  favorable  opportunity  for  proceed- 
ing towards  Thibet,  they  were  delighted,  fully  appreciating 
the  fact  that  their  troop,  in  this  unexpected  accession  of 
three  pilgrims,  received  an  accession,  also,  of  three  com- 
batants in  the  event  of  a  fight  with  the  Kolo.  Our  beards 
and  moustachios  inspired  them  with  an  exalted  idea  of  our 
valor,  and  we  were  forthwith  decorated  by  them  with  the 
title  of  Batourou  (braves).  This  was  all  exceedingly  honor- 
able and  seductive ;  but  still,  before  we  finally  decided 
upon  joining  the  cavalcade,  we  thought  it  expedient  to 
consider  the  various  aspects  of  the  matter  gravely  and 
maturely. 

The  caravan  which  occupied  the  great  courtyard  of  the 
House  of  Repose,  counted  only  eight  men ;  the  rest  was 
camels,  horses,  tents,  baggage,  and  kitchen  ustensils ;  but 
then  the  eight  men,  according  to  their  own  account,  were 
perfect  war  dragons.  At  all  events,  they  were  armed  up 
.  to  the  teeth,  and  made  a  grand  display  before  us  of  their 
matchlocks,  lances,  bows  and  arrows,  and  above  all,  of  a 
piece  of  artillery,  in  the  shape  of  a  small  cannon,  of  the 
size  of  one's  arm ;  it  had  no  carriage,  but  mounted  between 
the  two  humps  of  a  camel,  it  produced  a  very  formidable 


4  TRAVELS   IN   TARTARY, 

effect.  All  this  warlike  apparatus  failed  to  inspire  us  with 
confidence,  and,  on  the  other  hand,  we  placed  but  slight 
reliance  upon  the  moral  effect  of  our  long  beards.  It  was 
necessary,  however,  to  adopt  a  decided  course ;  the  Tartar- 
Khalkhas  urged  us  pressingly,  assuring  us  of  complete  suc- 
cess. Of  the  lookers-on,  disinterested  in  the  matter  one 
way  or  the  other,  some  told  us  that  the  opportunity  was 
altogether  eligible,  and  that  we  ought  by  all  means  to  avail 
ourselves  of  it ;  while  others  assured  us  that  it  would  be 
the  extreme  of  imprudence  to  proceed,  for  that  so  small  a 
party  would  be  inevitably  eaten  up  by  the  Kolo ;  and  that 
it  would  be  far  better,  as  we  were  in  no  immediate  hurry, 
to  wait  for  the  great  Thibetian  embassy. 

Now  this  embassy  having  only  just  quitted  Peking,  would 
not  reach  Tang-Keou-Eul  for  fully  eight  months,  a  dela) 
which  it  seemed  absolutely  ruinous  for  us  to  undergo.  How, 
with  our  modest  means,  were  we  to  maintain  ourselves  and 
our  five  animals  for  so  long  a  time  in  an  inn  ?  After  maturely 
calculating  and  weighing  everything :  let  us  confide  in  the 
protection  of  God,  said  we,  and  go  forth.  We  announced 
our  resolution  to  the  Tartars,  who  were  highly  delighted. 
We  immediately  requested  the  host  of  the  House  of  Repose 
to  purchase  for  us  four  months'  provision  of  meal.  "  What 
do  you  want  with  four  months'  meal?  "  asked  the  Tartars. 
"  They  say  the  journey  is  of  at  least  three  months'  duration, 
and  it  is  expedient,  therefore,  to  provide  for  four  months, 
to  meet  the  chance  of  accidents."  "Ay,  the  Thibetian 
embassy  occupies  a  long  time  on  the  journey,  but  we  Tartars 
travel  in  quite  a  different  manner ;  we  do  the  distance  in  a 
moon  and  a  half  at  the  very  outside ;  we  gallop  the  whole 
way,  so  that  we  get  over  nearly  200  lis  (twenty  leagues)  a 
day."  This  intimation  at  once  caused  us  to  change  our 
resolution.  It  was  manifestly  quite  impossible  for  us  to 
keep  up  with  this  caravan.  In  the  first  place,  as  to  our- 
selves, never  having  been  accustomed,  like  the  Tartars,  to 
forced  marches,  we  should  have  been  dead  in  three  days  • 
as  to  our  animals,  weary  and  worn  with  four  months'  in- 
cessant toil,  they  could  not  have  for  any  length  of  time 
borne  up  against  the  pace  of  our  proposed  companions. 
The  Tartars  having  forty  camels  could  afford  to  knock  up 
one  half  of  them.  Indeed,  they  themselves  admitted  that 
with  our  three  camels,  it  was  impossible  for  us  to  undertake 


THIBET,  AND   CHINA. 


5 


the  journey  with  them,  and  they  accordingly  advised  us  to 
buy  a  dozen  others.  %  The  advice,  excellent  in  itself,  was, 
with  reference  to  the  state  of  our  exchequer,  absolutely 
absurd.  Twelve  good  camels  would  have  cost  us  three 
hundred  ounces  of  silver;  now  the  total  amount  of  our 
funds  was  under  two  hundred  ounces. 


Ceremony  of  Reception. 

The  eight  Tartar-Khalkhas  were  all  of  princely  blood; 
and,  accordingly,  on  the  evening  preceding  their  departure, 
they  received  a  visit  from  the  son  of  the  King  of  Koukou- 
Noor,  who  was  then  at  Tang-Keou-Eul.  As  the  room  we 
occupied  was  the  handsomest  in  the  establishment,  it  was 
arranged  that  the  interview  should  take  place  there.  The 
young  Prince  of  Koukou-Noor  surprised  us  by  his  noble 
mien  and  the  elegance  of  his  manners ;  it  was  obvious  that 
he  spent  considerably  more  of  his  time  at  Tang-Keou-Eul 
than  in  the  Mongol  tent.  He  was  attired  in  a  handsome 
robe  of  light  blue  cloth,  over  which  was  a  sort  of  jacket  of 
violet  cloth,  with  a  broad  border  of  black  velvet.  His  left 
ear  was  decorated,  in  Thibetian  fashion,  with  a  gold  earring 


6  TRAVELS   IN   TARTARY, 

from  which  hung  several  trinkets;  his  complexion  was 
almost  as  fair  as  our  own,  and  his  countenance  admirably 
gentle  in  its  expression :  in  utter  contradistinction  from 
ordinary  Tartars,  his  garments  were  exquisitely  clean.  As 
the  visit  of  a  Prince  of  Koukou-Noor  was  quite  an  event, 
we  determined  to  be  wholly  regardless  of  expense  in  cele- 
brating it ;  and  Samdadchiemba  received,  accordingly,  orders 
to  prepare  a  banquet  for  his  royal  highness,  that  is  to  say, 
a  great  pitcher  of  good,  hot  tea,  with  milk.  His  royal 
highness  deigned  to  accept  a  cup  of  this  beverage,  and  the 
remainder  was  distributed  among  his  staff,  who  were  in 
waiting  outside.  The  conversation  turned  upon  the  journey 
into  Thibet.  The  prince  promised  the  Tartar-Khalkhas  an 
escort  throughout  his  estates.  "  Beyond  that  point,"  said 
he,  "  I  can  answer  for  nothing ;  you  must  take  your  chance, 
good  or  bad,  as  shall  happen."  Then  addressing  us,  he 
advised  us  by  all  means  to  wait  for  the  Thibetian  embassy, 
in  whose  company  we  should  be  able  to  travel  with  greater 
ease  and  security.  On  taking  leave,  the  royal  visitor  drew 
from  a  purse  elegantly  embroidered,  a  small  agate  snuff- 
box, and  graciously  offered  to  each  of  us  a  pinch. 

Next  morning  the  Tartar-Khalkhas  proceeded  on  their 
journey.  When  we  saw  "them  depart,  a  feeling  of  sorrow 
came  over  us,  for  we  would  gladly  have  accompanied  them 
had  it  been  at  all  practicable ;  but  the  sentiment  soon  sub- 
sided, and  we  applied  our  thoughts  to  the  best  use  we  should 
make  of  our  time  while  we  remained  at  Tang-Keou-Eul. 
It  was  at  last  determined  that  we  should  procure  a  master, 
and  devote  ourselves  entirely  to  the  study  of  the  Thibetian 
language  and  of  the  Buddhist  books. 

At  eleven  leagues  from  Tang-Keou-Eul  there  is,  in  the 
land  of  the  Si-Fan,  or  Eastern  Thibetians,  a  Lamasery, 
whose  fame  extends  not  merely  throughout  Tartary,  but  even 
to  the  remotest  parts  of  Thibet.  Thither  pilgrims  flock 
from  all  quarters,  venerating ;  for  there  was  born  Tsong- 
Kaba-Remboutchi,  the  famous  reformer  of  Buddhism.  The 
Lamasery  bears  the  name  of  Kounboum,  and  its  Lama  pop- 
ulation numbers  no  fewer  than  4,000  persons,  Si-Fan, 
Tartars,  Thibetians,  and  Dchiahours.  It  was  determined 
that  one  of  us  should  visit  this  place,  and  endeavor  to  engage 
a  Lama  to  come  and  teach  us  for  a  few  months  the  Thib- 
etian language.  M.  Gabet,  accordingly,  departed  on  this 


THIBET,  AND   CHINA.  7 

mission,  accompanied  by  Samdadchiemba,  while  M.  Hue 
remained  at  Tang-Keou-Eul,  to  take  care  of  the  animals  and 
of  the  baggage. 

After  an  absence  of  five  days,  M.  Gabet  returned  to  the 
House  of  Repose,  eminently  successful,  having  secured  at 
the  Lamasery  of  Kounboum  a  perfect  treasure  in  the  person 
of  a  Lama  who  had  passed  ten  of  the  thirty-two  years  of  his 
life  in  a  grand  Lamasery  at  Lha-Ssa  itself.  He  spoke  pure 
Thibetian  perfectly,  wrote  it  with  facility,  and  was  very 
learned  in  the  Buddhist  books;  moreover,  he  was  quite 
familiar  with  several  other  idioms,  Si-Fan,  Mongol,  Chinese, 
and  Dchiahour ;  in  a  word,  he  was  a  philologist  of  the  first 
water.  This  young  Lama  was  a  Dchiahour  by  birth,  and  a 
cousin-german  of  Samdadchiemba  ;  his  name  was  Sandara, 
and  in  the  Lamasery  he  was  called  Sandara  the  Bearded,  by 
reason  of  the  remarkable  length  of  that  appendage  in  which 
he  luxuriated. 

The  devotion  which  Samdadchiemba's  cousin  forthwith 
manifested  in  our  favor  made  us  rejoice  that  we  had  not 
adventured  with  the  Tartar- Khalkha  caravan,  for  here  we 
were  placed  in  the  precise  position  for  procuring  every  re- 
quisite information  about  Thibet,  and  of  making  ourselves 
acquainted  at  the  same  time  with  the  language  and  religion 
of  that  celebrated  region. 

We  applied  ourselves  to  study  with  perfect  enthusiasm. 
First,  we  composed  in  Mongol  two  dialogues,  comprehend- 
ing the  most  familiar  conversational  phrases.  These 
Sandara  translated  into  Thibetian  with  scrupulous  attention. 
Every  morning  he  wrote  out  a  page  in  our  presence,  giving 
us  a  grammatical  commentary  upon  each  expression,  as  he 
proceeded  ;  this  was  our  lesson  for  the  day,  which  we  first 
transcribed  several  times,  in  order  to  break  our  hand  into 
the  Thibetian  writing,  and  then  chanted,  in  the  manner  of 
the  Lamaseries,  until  the  whole  page  was  thoroughly  im- 
pressed upon  the  memory.  In  the  evening  our  master 
heard  us  recite  the  portion  of  dialogue  he  had  written  for 
us  in  the  morning,  and  rectified  our  defects  of  pronuncia- 
tion. Sandara  acquitted  himself  of  his  task  with  talent  and 
amiability.  From  time  to  time  in  the  course  of  the  day"  he 
would,  by  way  of  recreation,  give  us  details  full  of  interest 
respecting  Thibet  and  the  Lamaseries  he  had  visited.  It 
was  impossible  to  listen  to  the  descriptions  given  by  this 


8  TRAVELS   IN   TARTARY, 

young  Lama  without  admiration  ;  nowhere  had  we  heard  a 
person  express  himself  with  greater  facility  or  a  more  win- 
ning manner  ;  the  simplest,  commonest  things  became  in 
his  mouth  picturesque  and  full  of  charm  ;  he  was  especially 
remarkable  when  he  sought  to  induce  upon  others  any  par- 
ticular view  of  his  own  upon  some  subject  in  which  he  really 
felt  an  interest.  His  eloquence  was  then  really  powerful. 

After  having  surmounted  the  first  difficulties  of  the 
Thibetian  language,  and  familiarized  ourselves  with  the  ex- 
pressions in  ordinary  use,  we  proceeded  to  give  our  studies 
an  altogether  religious  direction.  We  got  Sandara  to 
translate  for  us  into  the  sacred  style  of  his  language  some 
of  the  leading  Catholic  forms,  such  as  the  Lord's  Prayer, 
the  Salutation,  the  Apostles'  Creed,  the  Commandments  : 
and  thereupon  we  took  occasion  to  explain  to  him  the  gen- 
eral truths  of  the  Christian  religion.  He  seemed  all  at  once 
struck  with  this  new  doctrine,  so  different  from  the  vague, 
incoherent  propositions  of  Buddhism.  Before  long  he  at- 
tached so  much  importance  to  the  study  of  the  Christian 
religion  that  he  entirely  laid  aside  the  Lama  books  he  had 
brought  with  him,  and  applied  himself  to  the  acquisition 
of  our  prayers  with  an  ardor  that  made  us  truly  joyful. 

From  time  to  time  in  the  course  of  the  day  he  would  in- 
terrupt what  he  was  about  in  order  to  make  the  sign  of  the 
cross,  and  he  practised  this  religious  act  in  a  manner  so 
grave  and  respectful  that  we  thoroughly  believed  him  to  have 
become  a  Christian  at  heart.  The  excellent  tendencies  he 
manifested  filled  us  with  the  most  lively  hopes,  and  we  grate- 
fully viewed  in  Sandara  an  incipient  apostle,  destined  one 
day  to  labor  with  success  in  converting  the  sectaries  of 
Buddha. 

While  we  three,  master  and  pupils,  were  thus  absorbed 
in  studies  so  important,  Samdadchiemba,  who  had  no  sort 
of  vocation  for  things  intellectual,  passed  his  time  lounging 
about  the  streets  of  Tang-Keou-Eul  and  drinking  tea.  Not 
at  all  pleased  with  this  occupation  of  his  time,  we  devised 
to  withdraw  him  from  his  idleness,  and  to  utilize  him  in  his 
special  character  of  cameleer.  It  was  accordingly  arranged 
that  he  should  take  the  three  camels  and  pasture  them  in  a 
valley  of  Koukou-Noor,  noted  for  the  excellence  and  the 
abundance  of  its  pasturage.  A  1'artar  of  the  locality  prom- 
ised to  receive  him  into  his  tent,  and  we  rejoiced  in  the 


THIBET,  AND   CHINA.  9 

arrangement,  as  effecting  the  double  advantage  of  supply- 
ing Samdadchiemba  with  an  occupation  in  conformity  with 
his  tastes,  and  of  giving  our  camels  better  and  less  costly 
fodder. 

By  degrees,  all  the  fine  things  that  we  had  imagined  in 
Sandara,  vanished  like  a  dream.  This  young  man,  appar- 
ently of  devotion  so  pure  and  disinterested,  was  in  reality  a 
dissipated  knave,  whose  only  aim  was  to  ease  us  of  our 
sapeks.  When  he  thought  he  had  rendered  himself  essen- 
tial to  us,  he  threw  aside  the  mask,  and  placed  himself  un- 
disguisedly  before  us  in  all  the  detestability  of  his  char- 
acter :  he  became  insolent,  haughty,  overbearing.  In  his 
Thibetian  lessons,  he  substituted  for  the  mild,  gentle,  in- 
sinuating tone  of  his  former  instruction,  manners  the  most 
insufferably  harsh  and  brutal,  such  as  the  worst  tempered 
pedagogue  would  not  betray  towards  the  poorest  of  his 
pupils.  If  we  asked  him  for  an  explanation  which  perhaps 
he  had  previously  given,  he  would  assail  us  with  such  am- 
enities as  these  :  "  What  !  you  learned  fellows  want  to 
have  the  same  thing  told  you  three  times  over  !  Why,  if  I 
were  to  tell  a  donkey  the  same  thing  three  times  over,  he'd 
remember  it."  We  might  easily,  no  doubt,  have  cut  short 
these  impertinences  by  sending  the  man  back  to  his  Lama- 
sery ;  and,  more  than  once,  we  were  strongly  inclined  to 
adopt  this  course,  but,  upon  the  whole,  we  thought  it  better 
to  undergo  a  little  humiliation,  than  to  deprive  ourselves  of 
the  services  of  a  Lama  whose  talents  were  indisputable,  and 
who,  therefore,  might  be  of  the  greatest  utility  to  us.  His 
very  rudeness,  we  considered,  would  aid  our  progress  in 
acquiring  the  Thibetian  language,  for  we  were  sure  that  he 
would  not  pass  over  the  most  trivial  fault  in  grammar  or 
pronunciation,  but,  on  the  contrary,  would  rate  us  for  any 
such  defects,  in  a  style  eminently  calculated  to  produce  an 
abiding  impression.  This  system,  though  somewhat  tedious, 
and  decidedly  displeasing  to  one's  self-love,  was  incom- 
parably superior  to  the  method  practised  by  the  Chinese 
Christians  towards  the  European  missionaries  in  giving 
them  Chinese  lessons.  Partly  from  politeness,  partly  from 
religious  respect,  they  affect  to  be  in  ecstasies  with  what- 
ever their  spiritual  father-pupil  says  ;  and,  instead  of 
frankly  correcting  the  faults  which  naturally  occur  in  his  ex- 
pressions, they  are  rather  disposed  to  imitate  his  defective 


10  TRAVELS   IN   TARTARY, 

language,  so  that  he  may,  with  the  less  trouble  to  himself, 
understand  them,  the  result  of  which  excessive  complais- 
ance is,  that  the  missionaries  are  put  to  grave  inconve- 
nience when  they  seek  to  converse  with  pagans  who,  not 
having  the  same  devotion  towards  them,  do  not  admit  in 
them  a  fine  pronunciation,  or  a  masterly  knowledge  of 
words.  Upon  such  occasions,  how  one  regrets  that  one 
had  not  for  a  teacher  some  Sandara  the  Bearded  !  Upon 
such  considerations,  we  resolved  to  keep  our  master  with 
all  his  defects,  to  endure  his  abuse,  and  to  make  the  best 
and  most  we  could  of  him.  As  we  found  that  our  sapeks 
were  his  object,  it  was  agreed  that  we  should  pay  him 
handsomely  for  his  lessons;  and,  moreover,  we  made  up 
our  minds  to  wink  at  his  little  knaveries,  and  to  affect  to  have 
no  idea  that  he  had  an  understanding  with  the  people  who 
sold  us  our  daily  provisions. 

Samdadchiemba  had  not  been  gone  many  days  before  he 
suddenly  reappeared  amongst  us.  He  had  been  robbed  by 
brigands  who  had  taken  from  him  his  entire  provision  of 
meal,  butter,  and  tea.  For  the  last  day  and  a  half  he  had 
eaten  nothing  whatever,  and  of  consequence,  his  voice  was 
hollow,  and  his  face  pale  and  haggard.  Only  seeing  one 
camel  in  the  courtyard,  we  imagined  that  the  two  others 
had  become  the  prey  of  the  brigands,  but  Samdadchiemba 
relieved  us  by  the  assurance  that  he  had  confided  them  to 
the  Tartar  family  who  had  granted  him  their  hospitality. 
Upon  hearing  this  statement,  Sandara  knitted  his  brows. 
"Samdadchiemba,"  said  he,  "you  are  my  younger  brother, 
as  it  were ;  I  have  therefore  a  right  to  ask  you  a  few  ques- 
tions." And  thereupon  he  submitted  the  cameleer  to  an 
interrogatory  characterized  by  all  the  depth  and  subtlety  of 
an  able  advocate  cross-examining  some  cunning  offender. 
He  demanded  the  minutest  details,  and  applied  himself 
with  infinite  ingenuity  to  work  up  the  contradictions  into 
which  he  involved  the  questioned  party,  and  to  put  forward 
in  prominent  relief  the  apparent  improbability  of  his  story. 
How  was  it,  he  asked,  that  the  robbers  had  stolen  the  butter, 
yet  left  the  bag  in  which  the  butter  was  carried?  How  was 
it  they  had  respected  the  little  snuff-bottle,  yet  carried  off 
the  embroidered  purse  which  served  it  as  a  cover.  When 
he  had  finished  his  inquiries,  he  added,  with  a  malicious 
smile :  u  I  have  put  these  few  questions  to  my  brother  out 


THIBET,  AND   CHINA.  1 1 

of  pure  curiosity;  I  attach  no  importance  to  them.  It  is 
not  I  who  have  to  disburse  the  wherewithal  to  buy  him  fresh 
provisions." 

Samdadchiemba,  meantime,  was  dying  with  hunger,  so  we 
gave  him  some  sapeks,  and  he  went  to  dinner  in  a  neigh- 
boring eating-house.  As  soon  as  he  had  quitted  the  room, 
Sandara  proceeded  :  "  Nobody  shall  ever  persuade  me  that 
my  brother  has  been  robbed.  The  brigands  in  this  part  of 
the  country  don't  do  their  work  in  the  way  he  wants  lo 
make  out.  The  fact  is,  that  Samdadchiemba,  when  he  got 
among  the  Tartars,  wanted  to  show  off,  and  distributed  his 
provisions  right  and  left  in  order  to  make  friends.  He  had 
no  reason  to  fear  being  lavish  ;  what  he  gave  away  cost  him 
nothing."  The  probity  of  Samdadchiemba  was  a  fact  so 
thoroughly  impressed  upon  our  convictions,  that  we  alto- 
gether repudiated  this  wicked  insinuation,  which  we  clearly 
saw  proceeded  at  once  from  Sandara's  jealous  annoyance 
at  the  confidence  we  reposed  in  his  cousin,  and  from  a 
cunning  desire,  in  giving  us  the  idea  that  he  was  warmly 
attached  to  our  interests,  to  divert  our  attention  from  his 
own  petty  peculations.  We  gave  Samdadchiemba,  who 
did  not  at  all  perceive  his  relative's  treachery,  some  more 
provisions,  and  he  returned  to  the  pastures  of  Koukou-Noor. 

Next  day,  the  town  of  Tang-Keou-Eul  was  the  scene  of 
terrible  disorder.  The  brigands  had  made  their  appearance 
in  the  vicinity,  and  had  driven  off  2000  head  of  cattle  be- 
longing to  the  tribe  called  Houng-Mao-Eiil  (Long  Hairs). 
These  Eastern  Thibetians  quit  once  a  year  the  slopes  of  the 
Bayan-Khara  mountains  in  large  caravans,  and  come  to 
Tang-Keou-Eul  to  sell  furs,  butter,  and  a  kind  of  wild  fruit 
that  grows  in  their  district.  While  they  are  engaged  in 
these  commercial  operations,  they  leave  their  large  herds  in 
the  vast  prairies  that  abut  upon  the  town,  and  which  are 
under  the  jurisdiction  of  the  Chinese  authorities.  There  was 
no  example,  we  heard,  of  the  brigands  having  ventured  to 
approach  so  close  as  this  to  the  frontiers  of  the  Empire. 
This  present  audacity  of  theirs,  and  more  especially  the 
known  violence  of  character  of  the  Long  Hairs,  contributed 
to  throw  the  whole  town  into  utter  dismay  and  confusion. 
Upon  hearing  of  their  loss  the  Long  Hairs  had  tumultuously 
rushed  to  the  Chinese  tribunal,  and,  their  long  sabres  in  their 
hands,  lightning  in  their  eyes,  and  thunder  in  their  mouths, 


12  TRAVELS   IN   TARTARY, 

had  demanded  justice  and  vengeance.  The  terrified  Man- 
darin instantly  despatched  200  soldiers  in  pursuit  of  the 
robbers.  But  the  Long  Hairs,  seeing  that  these  foot  soldiers 
could  never  overtake  the  brigands,  who  were  well  mounted, 
threw  themselves  into  their  saddles,  and  dashed  off  in  search 
of  the  thieves.  They  returned  next  day  with  no  other  result 
attained  than  that  their  fury  was  redoubled.  Altogether 
destitute  of  foresight,  these  half-savages  had  gone  off  with- 
out any  provisions  whatever,  never  thinking  that,  in  the 
desert  they  would  find  nothing  to  eat.  Accordingly,  after  a 
day's  forced  march,  hunger  had  compelled  them  to  return. 
Not  so  the  Chinese  soldiers.  These  worthies,  knowing  much 
better  what  they  were  about,  had  provided  themselves  for 
their  warlike  expedition  with  infinite  asses  and  oxen  laden 
with  apparatus  for  the  kitchen,  and  with  ammunition  for  the 
mouth.  As  they  felt  no  sort  of  desire  to  go  and  fight  for 
2000  cattle  that  did  not  belong  to  them,  after  a  very  brief 
military  progress  they  halted  on  the  bank  of  a  river,  where 
they  spent  several  days,  eating,  drinking,  and  amusing  them- 
selves, and  giving  no  more  heed  to  the  brigands  than  though 
there  had  never  been  such  personages  in  the  world.  When 
they  had  consumed  all  their  provisions  they  returned  quietly 
to  Tang-Keou-Eul,  and  declared  to  the  Mandarin  that  they 
had  scoured  the  desert  without  being  able  to  come  up  with 
the  robbers ;  that  once,  indeed,  these  had  seemed  'within 
their  grasp,  but  that,  availing  themselves  of  their  magic 
powers,  they  had  vanished.  At  Tang-Keou-Eul  everybody 
is  persuaded  that  the  brigands  are  all  more  or  less  sorcerers, 
and  that  in  order  to  render  themselves  invisible,  all  they 
had  to  do  is  to  exhale  in  a  particular  manner,  or  to  throw 
some  sheep's  treddles  behind  them.  It  is  probably  the 
Chinese  soldiers  who  have  brought  these  fables  into  vogue ; 
at  all  events  they  certainly  make  excellent  use  of  them  in 
all  their  expeditions.  The  Mandarins,  doubtless,  are  not 
their  dupes ;  but  provided  the  victims  of  the  robbers  are 
content  with  these  tales,  that  is  all  the  Chinese  authorities 
care  about. 

For  several  days  the  Houng-Mao-Eul  were  perfectly  furi- 
ous. They  ran  about  the  streets  like  madmen,  flourishing  their 
sabres  and  vociferating  a  thousand  imprecations  against  the 
brigands.  All  the  townspeople  got  carefully  out  of  their 
way,  respecting  their  anger  with  entire  veneration.  The 


THIBET,  AND  CHINA-  13 

appearance  of  these  fellows  even  at  their  very  best,  when 
they  are  perfectly  calm  and  good-humored,  is  sufficiently 
alarming.  They  are  clothed  at  all  seasons  of  the  year  in  a 
great  sheepskin  robe,  rudely  drawn  up  round  the  waist  by  a 
thick  camel-hair  rope.  Left  to  itself  this  robe  would  drag 
along  the  ground,  so  that  when  raised  by  the  cord  above  the 
knees  it  communicates  to  the  chest  a  most  rotund,  stuffed, 
and  awkward  appearance.  They  have  great  leather  boots, 
which  come  up  to  just  below  the  knee,  so  that,  as  they  wear 
no  trousers,  their  legs  are  always  half  bare.  Their  hair, 
black  and  greasy,  hangs  in  long  matted  locks  down  their 
shoulders,  and,  in  fact,  falling  over  the  brow,  half  conceals 
the  face.  The  right  arm  is  always  bare,  the  sleeve  being 
thrown  quite  back.  A  long,  broad  sabre  is  passed  through 
their  girdle  just  below  the  chest,  and  the  right  hand  scarcely 
ever  quits  its  hilt.  The  manners  and  movements  of  these 
inhabitants  of  the  desert  are  abrupt  and  jerking,  their  speech 
brief  and  energetic.  The  tones  of  their  voice  have  some- 
thing about  them  metallic  and  deafening.  Many  of  them 
are  wealthy,  and  with  these  display  consists  in  decorating 
the  sheath  of  the  sword  with  precious  stones,  and  their  own 
robes  with  borders  of  tiger-skin.  The  horses  which  they 
bring  to  Tang-Keou-Eul  are  remarkably  beautiful,  vigorous, 
well-made,  and  of  great  grandeur  in  the  step  :  in  all  respects 
far  superior  to  those  of  Tartary,  and  fully  justifying  the 
Chinese  phrase,  Si  ma,  Toung-nieou  (Western  horses — east- 
ern oxen). 

The  Houng-Mao-Eul,  being  famous  for  their  bravery  and 
for  an  independence  which  amounts  to  the  ferocious,  it  is 
they  who  give  the  ton  to  the  people  of  Tang-Keou-Eul,  who 
all  essay  to  catch  their  air  and  gait,  and  to  acquire  a  reputa- 
tion for  valor  and  devil-may-carishness.  The  result  is,  that 
Tang-Keou-Eul  bears  a  strong  family  resemblance  to  a  great 
den  of  thieves.  Everybody  there  makes  it  his  business  to 
have  his  hair  and  clothes  in  utter  disorder,  everybody  bawls 
at  everybody,  everybody  pushes  against  everybody,  every- 
body fights  everybody,  so  that  everybody  from  time  to  time 
draws  everybody's  blood.  In  the  depth  of  winter,  though 
the  winter  here  is  desperately  cold,  people  go  about  with 
their  arms  and  half  their  legs  bare.  To  wear  clothing 
adapted  to  the  icy  season  would  be  considered  a  mark  of 
pusillanimity.  A  good  brave  fellow,  they  say,  should  fear 


14  TRAVELS   IN   TARTARY, 

nothing,  neither  men  nor  elements.  At  Tang-Keou-Eul  the 
Chinese  themselves  have  lost  much  of  their  urbanity  and  of 
the  polished  forms  of  their  language,  having  involuntarily 
undergone  the  influence  of  the  Houng-Mao-Eul,  who  con- 
verse together  in  much  the  same  style  that  we  can  imagine 
tigers  in  the  woods  to  converse.  On  the  day  of  our  arrival 
at  Tang-Keou-Eul,  a  few  minutes  before  we  entered  the 
town,  we  met  a  Long  Hair  who  had  been  giving  his  horse 
drink  in  the  river  Keou-Ho.  Samdadchiemba,  who  was 
always  attracted  by  anything  having  an  eccentric  air,  cau- 
tiously approached  the  man,  and  saluted  him  in  the  Tartar 
fashion,  saying,  "  Brother,  art  thou  at  peace  ? "  The 
Houng-Mao-Eul  turned  fiercely  towards  him  :  "  What  busi- 
ness of  thine  is  it,  tortoise-egg,"  cried  he,  with  the  voice  of 
a  Stentor,  "whether  I  am  at  peace  or  at  war?  And  what 
right  hast  thou  to  address  as  thy  brother  a  man  who  knows 
nothing  about  thee?  "  Poor  Samdadchiemba  was  taken  all 
aback  at  this  reception,  yet  he  could  not  help  admiring, 
as  something  very  fine,  this  haughty  insolence  of  the  Long 
Hair. 

Tang-Keou-Eul,  in  consequence  of  its  dirt  and  its  ex- 
cessive population,  is  a  very  unwholesome  place  to  live 
in.  There  is  a  universal  odor  of  grease  and  butter  about, 
that  is  enough  to  make  you  sick.  In  certain  quarters,  more 
particularly  where  the  especial  poor  and  the  especial  vaga- 
bonds congregate,  the  stench  is  insupportable.  Those  who 
have  no  house  wherein  to  shelter  themselves,  collect  in  the 
nooks  of  streets  and  squares,  and  there  they  lie,  higgledy- 
piggledy,  and  half  naked,  upon  filthy  straw,  or  rather,  dung- 
heaps.  There  are  stretched  together  the  sick  young,  and 
the  infirm  old,  the  dying  man,  sometimes  the  dead,  whom 
no  one  takes  the  trouble  to  bury,  until  at  length,  putrefac- 
tion manifesting  itself,  the  bodies  are  dragged  into  the 
middle  of  the  street,  whence  the  authorities  remove  them, 
and  have  them  thrown  into  some  general  pit.  From  amid 
this  hideous  misery  there  pullulates  into  the  bosom  of  the 
population,  a  crowd  of  petty  thieves  and  swindlers,  who,  in 
their  address  and  audacity,  leave  far  behind  the  Robert 
Macaires  of  the  western  world.  The  number  of  these 
wretched  creatures  is  so  great,  that  authority,  weary  of  con- 
tending with  them,  has  left  them  to  take  their  own  course, 
and  the  public  to  guard  their  own  sapeks  and  goods.  These 


THIBET,  AND   CHINA.  15 

worthies  work,  as  a  matter  of  preference,  in  the  houses  of 
repose  and  the  inns.  Their  modus  operandi,  is  this  : — Two 
of  them,  associated  together  for  the  purpose,  hawk  about 
various  articles  of  merchandise,  boots,  skin-coats,  bricks  of 
tea,  and  what  not.  They  offer  these  for  sale  to  travelers. 
While  one  of  them  engages  the  attention  of  the  destined 
victim,  by  displaying  his  goods  and  bargaining,  the  other 
ferrets  about  and  pockets  whatever  he  can  lay  his  hands  on. 
These  rascals  have  inconceivable  skill  in  counting  your  sa- 
peks  for  you,  in  such  a  wny  as  to  finger  fifty  or  a  hundred 
or  more  of  them  without  your  having  the  slightest  notion  as 
to  what  is  going  on.  One  day,  two  of  these  little  thieves 
came  to  offer  for  our  purchase  a  pair  of  leathern  boots. 
Excellent  boots !  said  they ;  boots  such  as  we  could  not 
find  in  any  shop  in  the  whole  town ;  boots  that  would  keep 
out  the  rain  for  days ;  and  as  to  cheapness,  perfectly  un- 
exampled. If  we  missed  this  opportunity,  we  should  never 
have  such  another.  Only  just  before  they  had  been  offered 
1 200  sapeks  for  them  !  As  we  did  not  want  boots,  we 
replied  that  we  would  not  have  them  at  any  price.  There- 
upon the  acting  merchant  assumed  a  lofty  tone  of  gener- 
osity. We  were  foreigners ;  we  should  have  them  for  1000 
sapeks,  900,  800,  700.  "Well,"  said  we,  "we  certainly 
don't  want  any  boots  just  now,  yet  doubtless,  as  you  say, 
these  are  very  cheap,  and  it  will  be  worth  while  to  buy  them 
as  a  reserve."  The  bargain  was  accordingly  concluded ;  we 
took  our  purse,  and  counted  out  700  sapeks  to  the  merchant 
who  counted  them  over  himself,  under  our  very  eyes,  pro- 
nounced the  amount  correct,  and  once  more  laid  the  coin 
before  us.  He  then  called  out  to  his  companion  who  was 
poking  about  in  the  courtyard :  "  Here,  I've  sold  these 
capital  boots  for  700  sapeks."  "  Nonsense,"  cried  the  other, 
"  700  sapeks  !  I  won't  hear  of  such  a  thing."  "Very well," 
said  we ;  "  come,  take  your  boots  and  be  off  with  you." 
He  was  off  and  so  quickly  that  we  thought  it  expedient  to 
count  our  sapeks  once  more ;  there  were  a  hundred  and  fifty 
of  them  gone,  and  that  was  not  all ;  while  one  of  these 
rascals  had  been  pocketing  our  money  under  our  very  nose, 
the  other  had  bagged  two  great  iron  pins  that  we  had  driven 
into  the  courtyard  for  the  purpose  of  our  camels.  There- 
fore we  took  a  resolution — better  late  than  never — to  admit, 
in  future,  no  merchant  whatever  into  our  room. 


l6  TRAVELS   IN   TARTARY, 

The  House  of  Repose,  as  we  had  already  indicated,  was 
kept  by  Mussulmans.  One  day,  their  Mufti,  who  had  re- 
cently arrived  from  Lan-Tcheu,  the  capital  of  Kan-Sou, 
attended  at  the  house,  in  order  to  preside  over  some  re- 
ligious ceremony,  the  nature  and  object  of  which  they  would 
not  explain  to  us.  Sandara  the  Bearded,  however,  had  an 
explanation  of  his  own,  which  was,  that  the  Grand  Lama  of 
the  Hoei-Hoei  attended  on  these  occasions  to  teach  his 
sectaries  the  latest  improvements  in  the  art  of  cheating  in 
trade.  For  two  days,  the  principal  Mussulmans  of  the  town 
assembled  in  a  large  apartment,  contiguous  to  our  own. 
There  they  remained  for  a  long  time,  squatting  on  the  ground, 
with  their  heads  resting  on  their  knees.  When  the  Mufti 
appeared,  all  sent  forth  groans  and  sobs.  After  they  had 
sufficiently  lamented  in  this  fashion,  the  Mufti  recited,  with 
a  perfectly  alarming  volubility  of  tongue,  several  Arabic 
prayers;  then  everybody  had  another  turn  at  lamenting, 
after  which  the  cheerful  assembly  separated.  This  doleful 
ceremony  was  performed  thrice  in  each  of  the  two  first  days. 
On  the  morning  of  the  third  day,  all  the  Mussulmans  ranged 
themselves  in  the  courtyard  round  the  Mufti,  who  was  seated 
on  a  stool,  covered  with  a  fine  red  carpet.  Then  the  host 
of  the  House  of  Repose  brought  in  a  fine  sheep,  adorned 
with  flowers  and  ribbons.  The  sheep  was  laid  on  its  side, 
the  host  held  it  by  its  head,  and  two  other  Mussulmans  by 
the  legs,  while  a  fourth  presented  to  the  Mufti  a  knife  on  a 
silver  dish.  He  took  the  knife  with  great  gravity,  and  ap- 
proaching the  victim,  thrust  the  weapon  up  to  the  hilt  into 
its  neck.  Thereupon  cries  and  groans  once  more  resounded 
on  all  sides.  These  ceasing,  the  sheep  was  skinned,  cut  up, 
and  taken  into  the  kitchen  to  be  cooked,  and,  by  and  by, 
a  grand  entertainment  of  boiled  mutton,  presided  over  by 
the  Mufti,  closed  the  ceremony. 

The  Mussulmans,  or  Hoei-Hoei,  are  very  numerous  in 
China.  It  is  said  that  they  penetrated  thither  under  the 
dynasty  of  the  Thang,  which  began  in  618,  and  terminated 
in  907.  They  were  received  by  the  Emperor,  who  at  that 
period  resided  at  Si-Ngan-Fou,  the  present  capital  of  Chan- 
Si.  They  were  kindly  entertained,  and  the  Emperor,  struck 
with  their  fine  features  and  forms,  loaded  them  with  favors, 
and  entreated  them  to  settle  in  his  dominions.  At  first, 
it  is  stated,  they  were  only  200  in  number,  but  they  have 


THIBET,  AND   CHINA.  I/ 

since  so  multiplied,  that  they  now  constitute  a  large  popu- 
lation, eminently  formidable  to  the  Chinese.  Kan-Sou, 
Yun-Nan,  Sse-Tchouan,  Chan-Si,  Chen-Si,  Chang-Toung, 
Pe-Tche-Ly,  and  Liao-Toung  are  the  provinces  in  which 
they  are  most  numerous.  In  some  particular  localities,  in- 
deed, they  form  the  majority  of  the  population,  as  com- 
pared with  the  Chinese.  They  have,  however,  become  so 
mingled,  so  fused  with  the  native  people,  that  it  would  be 
difficult  nowadays  to  recognize  them,  were  it  not  for  the 
small  blue  cap  which  they  all  constantly  wear,  to  distinguish 
themselves  from  the  Chinese.  Their  physiognomy  has  re- 
tained no  vestige  of  its  original  type.  Their  nose  has  be- 
come flat,  their  eyes  have  sunk  in,  their  cheek  bones  started 
out.  They  do  not  know  a  single  word  of  Arabic — a  lan- 
guage which  their  priests  alone  are  bound  to  learn,  and  this 
only  so  as  to  read  it.  Chinese  has  become  their  step- 
mother tongue ;  yet  they  have  preserved  a  certain  energy 
of  character  which  you  seldom  find  among  the  Chinese. 
Though  few  in  number,  as  compared  with  the  enormous 
general  population  of  the  empire,  they  have  ensured  for 
themselves  the  fear  and  respect  of  all  about  them.  Closely 
united  amonp  themselves,  the  entire  community  always  takes 
up  any  matter  affecting  one  of  its  members.  It  is  to  this 
spirit  of  association  that  they  owe  the  religious  liberty  which 
they  enjoy  throughout  all  the  provinces  of  the  empire.  No 
person  would  venture,  in  their  presence,  to  cavil  at  their 
religious  creed,  or  their  religious  practises.  They  abstain 
from  smoking,  from  drinking  wine,  from  eating  pork,  from 
sitting  at  table  with  pagans ;  and  no  one  presumes  to  find 
fault  with  these  peculiarities.  They  do  not  even  hesitate 
to  contravene  the  laws  of  the  empire,  if  these  contravene 
their  freedom  of  worship.  In  1840,  while  we  were  on  our 
mission  to  Tartary,  the  Hoei-Hoei  of  the  town  of  Hada, 
built  a  mosque,  or  Li-Pai-Sse,  as  the  Chinese  call  it.  When 
it  was  completed,  the  Mandarins  of  the  place  wanted  to 
demolish  it,  because,  contrary  to  the  law,  it  rose  higher 
than  the  Tribunal  of  Justice.  Upon  this  intention  becom- 
ing known,  all  the  Mussulmans  of  the  locality  rose  in  arms, 
assembled,  swore  to  prosecute  in  common  a  suit  against  the 
Mandarins,  to  impeach  them  at  Peking,  and  never  to  lay 
down  their  arms  until  they  had  effected  the  removal  of  the 
offending  dignitaries.  As  in  China,  money  has  the  pre- 

2 


I 8  TRAVELS   IN   TARTARY, 

ponderant  influence  in  all  matters  of  this  kind,  the  Mussul- 
mans of  Hada  raised  a  subscription  among  all  their  co- 
religionists in  the  empire,  and  by  its  means  defeated  the 
Mandarins,  who  had  desired  to  demolish  their  mosques, 
and  effected  their  deposition  and  banishment.  We  have 
often  asked  each  other  how  it  was  that  the  Christians  in 
China  live  in  a  state  of  oppression,  wholly  at  the  arbitrary 
disposition  of  the  tribunals,  while  the  Mussulmans  march 
about  with  heads  erect,  and  constrain  the  Chinese  to  respect 
their  religion.  It  certainly  is  not  because  the  religion  of 
Mahomet  is,  more  than  Christianity,  in  harmony  with  Chi- 
nese manners;  quite  the  contrary,  for  the  Chinese  may, 
without  any  compromise  of  their  religious  duties,  live  in 
intimacy  with  the  Pagans,  eat  and  drink  with  them,  inter- 
change presents  with  them,  and  celebrate  in  common  with 
them  the  Festival  of  the  New  Year,  all  which  things  are 
forbidden  to  the  Hoei-Hoei  by  the  despotic  and  exclusive 
spirit  of  their  religion.  No  :  that  the  Christians  are  every- 
where oppressed  in  China  is  to  be  attributed  to  the  great 
isolation  in  which  they  live.  If  one  of  them  is  taken  before 
a  tribunal,  all  his  brethren  in  the  locality  get  out  of  the  way, 
instead  of  coming  in  a  body  to  his  aid  and  awing  by  their 
numbers  the  aggressive  Mandarins.  Now,  more  especially, 
that  imperial  decrees  have  been  issued  favorable  to  Chris- 
tianity, if  the  Christians  were  to  rise  simultaneously  in  all 
parts  of  the  empire,  were  energetically  to  assume  possession 
of  their  rights,  giving  publicity  to  their  worship,  and  exer- 
cising fearlessly,  and  in  the  face  of  day,  their  religious  prac- 
tises, we  are  satisfied  that  no  one  would  venture  to  interfere 
with  them.  In  China,  as  everywhere  else,  men  are  free 
who  manifest  the  will  to  be  so ;  and  that  will  can  only  be 
effectively  developed  by  the  spirit  of  association. 

We  were  now  approaching  the  first  day  of  the  Chinese 
year,  and  in  every  direction  people  were  preparing  for  its 
celebration.  The  sentences,  written  on  red  paper,  which 
decorate  the  fronts  of  houses,  were  renewed;  the  shops 
were  filled  with  purchasers ;  there  was  redoubled  activity  of 
operations  in  every  quarter,  while  the  children,  ever  eager 
to  anticipate  holidays  and  entertainments,  were  discharging, 
each  evening,  preliminary  fireworks  in  the  streets.  Sandara 
informed  us  that  he  could  not  pass  the  Festival  of  the  New 
Year  at  Tang-Keou-Eul,  being  obliged  to  return  to  the  Lam- 


THIBET,  AND   CHINA.  19 

asery,  where  he  had  duties  to  fulfil  towards  his  masters  and 
superiors.  He  added,  that  on  the  third  day  of  the  new 
moon,  when  he  had  satisfied  all  his  obligations,  he  would 
come  back  and  resume  his  services.  He  spoke  in  a  tone 
of  intense  kindliness,  in  order  to  make  us  forget  the  daily 
impertinences  he  had  been  guilty  of  towards  us.  We  did 
not  at  all  urge  him  to  return.  Though  delighted  at  the  pros- 
pect of  renewing  our  studies  with  him,  we  were  determined 
not  to  seem  anxious  about  the  matter,  lest  we  should  raise 
still  higher  the  already  preposterous  estimate  he  had  of  his 
own  importance.  We  told  him  that  since  propriety  recalled 
him  to  the  Lamasery  for  the  first  day  of  the  year,  he  ought 
by  all  means  to  obey  the  call.  We  then  offered  him  three 
rolls  of  sapeks,  saying,  according  to  the  custom  in  such 
cases,  that  it  was  to  enable  him  to  drink  with  his  friends  a 
cup  of  high-colored  tea.  For  some  minutes  he  feigned 
that  he  would  not  accept  the  coin,  but  at  last  we  overcame 
his  exquisite  delicacy,  and  he  consented  to  put  the  sapeks 
in  his  pocket.  We  then  lent  him  Samdadchiemba's  mule, 
and  he  left  us. 

The  last  days  of  the  year  are  ordinarily,  with  the  Chinese, 
days  of  anger  and  of  mutual  annoyance ;  for  having  at  this 
period  made  up  their  accounts,  they  are  vehemently  engaged 
in  getting  them  in;  and  every  Chinese  being  at  once  credi- 
tor and  debtor,  every  Chinese  is  just  now  hunting  his  debtors 
and  hunted  by  his  creditors.  He  who  returns  from  his 
neighbor's  house,  which  he  has  been  throwing  into  utter 
confusion  by  his  clamorous  demands  for  what  that  neighbor 
owes  him,  finds  his  own  house  turned  inside  out  by  an  up- 
roarious creditor,  and  so  the  thing  goes  round.  The  whole 
town  is  a  scene  of  vociferation,  disputation,  and  fighting. 
On  the  last  day  of  the  year  disorder  attains  its  height; 
people  rush  in  all  directions  with  anything  they  can  scratch 
together,  to  raise  money  upon,  at  the  broker's  or  pawn- 
broker's, the  shops  of  which  tradespeople  are  absolutely  be- 
sieged throughout  the  day  with  profferers  of  clothes,  bedding, 
furniture,  cooking  utensils,  and  movables  of  every  descrip- 
tion. Those  who  have  already  cleared  their  houses  in  this 
way,  and  yet  have  not  satisfied  the  demands  upon  them, 
post  off  to  their  relations  and  friends  to  borrow  something 
or  other  which  they  vow  shall  be  returned  immediately,  but 
which  immediately  takes  its  way  to  the  Tang-Pou,  or  pawn- 


. 


TRAVELS   IN   TARTARY, 


Pawnbroker's  Shop. 

broker's.  This  species  of  anarchy  continues  till  midnight ; 
then  calm  resumes  its  sway.  No  one,  after  the  twelfth 
hour  has  struck,  can  claim  a  debt,  or  even  make  the  slightest 
allusion  to  it.  You  now  only  hear  the  words  of  peace  and 
good-will ;  everybody  fraternizes  with  everybody.  Those 
who  were  just  before  on  the  point  of  twisting  their  neigh- 
bor's neck,  now  twine  their  friendly  arms  about  it. 

The  new  year  is  celebrated  in  much  the  same  way  as  in 
Europe.  Everybody  dresses  as  fine  as  he  possibly  can; 
formal  and  informal  visits  are  exchanged ;  presents  circu- 
late ;  dinners  and  parties  are  given ;  people  go  to  see  the 
play,  the  jugglers,  and  so  on.  Fireworks  startle  you  at 
every  turn ;  there  is  nothing  going  on  but  merry-making. 
After  a  few  days,  the  shops  are  once,  more  opened,  and 
business  imperceptibly  resumes  its  course ;  at  least  with 
those  who  can  carry  it  on;  those  who  can't,  declare  them- 
selves bankrupt,  or,  as  the  Chinese  phrase  it,  leave  the  door 
open. 

The  Hoei-Hoei  do  not  keep  the  new  year  at  the  same 
time  with  the  Chinese,  for  in  their  special  calendar  they 


THIBET,  AND   CHINA.  21 

observe  the  Ilegira  of  Mahomet.  Owing  to  this  circum- 
stance, we  passed  these  days  of  disorder  and  tumult  in  the 
greatest  tranquillity.  The  epoch  assigned  for  the  recovery 
of  debts  was,  in  the  place  where  we  lodged,  indicated  merely 
by  a  few  disputes,  followed  immediately  by  profound  quiet. 
The  House  of  Repose  was  not  even  disturbed  by  fireworks. 
We  availed  ourselves  of  this  tranquillity,  and  of  the  absence 
of  Sandara,  to  go  thoroughly  over  our  Thibetian  lessons. 
The  two  dialogues  we  possessed  were  analyzed,  decomposed, 
subjected  to  the  intellectual  alembic,  in  every  way  and  in 
every  detail.  Housekeeping  cares  occupied,  indeed,  a 
portion  of  our  daytime  ;  but  we  made  up  for  this  by  borrow- 
ing a  few  hours  from  the  night,  an  arrangement  which  did 
not  at  all  suit  our  host,  who,  finding  that  it  involved  him  in 
an  extra  outlay  for  light,  not  only  cut  off  our  supplies,  by 
removing  the  oil  bottle,  but,  like  the  regular  Turk  he  was, 
put  on  a  charge  per  diem  for  light.  As  we  did  not  choose 
to  be  condemned  to  darkness  in  this  way,  we  bought  a  packet 
of  candles,  and  constructed,  with  a  long  nail  and  the  half  of 
a  carrot,  a  candlestick,  not  remarkable,  indeed,  for  elegance 
or  costliness,  but  which  perfectly  fulfilled  its  office.  When 
the  Turk's  dole  of  oil  was  consumed,  we  lighted  our  candle, 
and  we  were  thus  able  to  give  free  course  to  the  ardor  of 
our  Thibetian  studies.  Sometimes  we  would  interrupt  our 
labors  to  indulge  in  the  relaxation  of  talking  about  France ; 
and  after  this,  rambling  for  awhile  in  spirit,  over  our  dear 
native  land,  it  was  with  a  certain  amount  of  difficulty  only, 
that  we  could  resume  the  realities  of  our  position.  It 
seemed  strange,  impossible  almost,  that  we  two  should  be 
seated  there,  amid  the  silent  night,  poring  over  Thibetian 
characters,  in  a  country  well-nigh  at  the  extremity  of  the 
world,  and  practically  unknown  to  Europeans. 

On  the  third  day  of  the  first  moon,  Sandara  the  Bearded 
reappeared.  During  his  absence  we  had  enjoyed  such  de- 
lightful calm,  that  his  aspect  occasioned  within  us  a  very 
painful  sensation ;  we  felt  like  schoolboys  alarmed  at  the 
approach  of  a  severe  preceptor.  Sandara,  however,  was 
charmingly  amiable.  After  gracefully  wishing  us  a  happy 
new  year,  in  the  most  paternal,  the  most  sentimental  of 
phraseology,  he  proceeded  to  discourse  upon  the  little  mule 
we  had  lent  him.  First,  on  their  way  out,  the  little  mule 
had-  thrown  him  a  dozen  times,  so  that  at  last  he  had  re- 


22  TRAVELS   IN   TARTARY, 

solved  to  walk ;  but  then  the  creature  was  so  droll,  so  fantas- 
tic in  its  ways,  had  so  amused  him,  that  he  had  not  had  time 
to  grow  tired.  After  this  and  similar  small  talk,  we  pro- 
ceeded to  business.  Sandara  said,  that  since  we  were  de- 
termined to  wait  for  the  Thibetian  embassy,  he  invited  us 
to  go  and  reside  meanwhile  in  the  Lamasery  at  Kounboum ; 
and  thereupon,  with  his  accustomed  eloquence,  he  descanted 
upon  the  advantages  presented  by  a  Lamasery  to  men  of 
study  and  prayer.  The  proposition  met  the  very  wish  of 
our  hearts ;  but  we  took  care  not  to  manifest  any  enthusiasm 
in  the  matter,  contenting  ourselves  with  replying,  coldly : 
"  Well,  we'll  see  how  we  like  it." 

The  next  day  was  devoted  to  the  preparations  for  departure. 
Not  having  our  camels  with  us,  we  hired  a  car,  on  which  to 
transport  our  baggage.  In  announcing  our  departure  to 
the  host  of  the  House  of  Repose,  we  claimed  our  tent,  which 
we  had  lent  him  twelve  days  before,  for  a  picnic  party  that 
he  said  he  had  formed  with  some  friends  into  the  Land  of 
Grass ;  he  replied,  that  he  would  send  for  it  immediately  to 
the  friend's  house,  where  it  was  carefully  stowed  away.  We 
waited,  but  in  vain ;  night  came,  the  tent  did  not.  At  last, 
the  host  told  us  that  his  friend  had  left  home  for  a  day 
or  two,  and  that  the  tent  was  locked  up ;  but  that  it  should 
be  sent  after  us  so  soon  as  his  friend  returned.  Sandara 
had  hitherto  said  nothing ;  but  when  night  came,  and  he 
found  that  we  were  not  ready,  he  could  no  longer  restrain 
his  impatience.  "  It's  quite  obvious,"  said  he  to  us,  "  that 
you  are  people  altogether  of  another  world  ;  why  don't  you 
understand  that  your  tent  is  at  the  pawnbroker's?"  "At 
the  pawnbroker's  ?  Impossible  !  "  "  It  is  not  at  all  impos- 
sible ;  it  is  considerably  more  than  probable ;  the  Hoei- 
Hoei  wanted  money  wherewith  to  pay  his  debts  at  the  end 
of  the  twelfth  moon ;  he  was  delighted  to  find  you  with  him 
in  the  emergency ;  he  borrowed  your  tent,  and  he  took  it 
straight — not  to  the  Land  of  Grass,  but  to  the  House  ,of 
Pledges ;  and  now  he  hasn't  got  the  money  to  redeem  it 
with.  Just  have  him  up  :  I'll  put  the  matter  to  him,  and 
you'll  see."  We  requested  the  host  to  come  to  us.  As  soon 
as  he  entered  the  chamber,  Sandara  the  Bearded  commenced 
his  interrogatory  with  imposing  solemnity.  "  Listen  to  me," 
said  he,  "  this  evening  I  have  a  few  words  to  say  to  you. 
You  are  a  Turk — I  a  Lama,  yet  the  laws  of  reason  are  the 


THIBET.  AND   CHINA.  23 

same  for  both  of  us.  You  have  taken  our  tent,  and  you 
have  carried  it  to  the  pawnbroker's ;  if  you  were  in  an  em- 
barrassed position,  you  did  quite  right ;  we  do  not  reproach 
you ;  but  we  depart  to-morrow,  and  our  tent  is  not  yet  here. 
Which  of  us  has  reason  on  his  side?  we  in  claiming  our 
property,  or  you  in  not  restoring  it  ?  Do  not  tell  us  that 
the  tent  is  at  a  friend's  :  I  tell  you  that  it  is  at  the  pawn- 
broker's. If,  by  the  time  we  have  drunk  this  jug  of  tea, 
our  tent  is  not  brought  back,  I  will  myself  go  to  the  magis- 
trate to  demand  that  it  be  given  up  to  us,  and  we  shall  see 
whether  a  Lama-Dchiahour  is  to  be  oppressed  by  a  Turk." 
By  way  of  peroration  to  this  harangue,  Sandara  gave  such  a 
thump  with  his  fist  upon  the  table,  that  our  three  cups  per- 
formed a  caper  in  the  air.  The  Turk  had  nothing  to  say, 
and  it  was  manifest  that  our  tent  was  really  at  the  pawn- 
broker's. After  a  moment's  pause,  the  host  assured  us  that 
we  should  have  our  property  immediately,  and  he  entreated 
us  earnestly  not  to  mention  the  matter  abroad,  lest  it  should 
compromise  his  establishment.  We  had  scarcely  quitted 
our  room,  before  there  arose  a  grand  confusion  in  the  court- 
yard ;  the  attendants  were  collecting  everything  they  could 
lay  their  hands  upon,  saddles,  bedclothes,  candlesticks, 
kitchen  utensils,  wherewith  to  redeem  the  tent,  which,  be- 
fore we  slept,  we  saw  securely  packed  on  the  car  which  was 
to  convey  it  to  the  Lamasery. 

Next  morning,  at  daybreak,  we  proceeded  on  our  journey. 
The  country  through  which  we  passed  is  occupied  here  by 
the  Si-Fan,  who  lead  a  nomad  life,  and  merely  use  the  land 
as  pasturage  for  their  cattle, — whereas  the  Chinese,  as  in 
Eastern  Tartary,  are  gradually  encroaching  upon  the  desert, 
building  houses,  and  bringing  into  cultivation  portions  of 
the  Land  of  Grass.  Our  brief  voyage  presented  nothing 
remarkable,  except,  indeed,  that  in  crossing  a  small  river 
upon  the  ice,  the  car  turned  over  and  went  to  pieces.  In 
France,  in  order  to  continue  our  journey,  .we  should  have 
needed  a  wheelwright  and  a  smith  to  repair  the  damage ; 
but  fortunately  our  Phaeton  was  a  Chinese,  that  is  to  say, 
a  man  who  is  never  at  a  loss ;  and,  accordingly,  with  a  large 
stone,  some  bits  of  stick,  and  some  ends  of  rope,  he  soon 
put  everything  to  rights,  and  we  merely  lost  a  little  time. 

At  the  distance  of  a  li  from  the  Lamasery  we  found  four 
Lamas,  friends  of  Sandara,  who  had  come  to  meet  us.  Their 


TRAVELS   IN   TARTARY, 


Accident  on  the  Ice. 


religious  costume,  the  red  scarf  that  enveloped  them,  their 
miter-shaped  yellow  caps,  their  modest  mien,  the  low,  grave 
tones  of  their  voices,  all  this  produced  a  marked  impression 
upon  us,  and  we  felt  as  though  a  perfume  of  religious  and 
cenobitic  life  was  diffused  around  us.  It  was  past  nine  in 
the  evening  when  we  reached  the  first  dwellings  of  the  Lam- 
asery. To  avoid  disturbing  the  profound  silence  which 
reigned  everywhere  about,  the  Lamas  made  the  car-man 
stop,  and  filled  with  straw  the  interior  of  the  bells  which 
hung  from  the  horses'  necks.  We  then  advanced  slowly. 
and  without  saying  a  word,  along  the  calm  deserted  streets 
of  this  great  Lamanesque  city.  The  moon  was  not  present ; 
but  the  sky  was  so  clear,  so  pure,  and  the  stars  were  so 
brilliant,  that  we  could  perfectly  distinguish  the  cottages  of 
the  Lamas  spread  over  the  sides  of  the  mountain,  and  the 
grand,  though  fantastic  outlines  of  the  Buddhist  temples, 
standing  out  in  the  air  like  gigantic  phantoms.  That  which 


THIBET,  AND   CHINA.  25 

most  struck  us  at  the  moment,  was  the  majestic  and  solemn 
silence  which  prevailed  throughout  the  Lamasery,  and  which 
was  interrupted  only  by  the  short  sleepy  bark  of  some  half- 
wakened  dog,  like  the  scream  of  the  sea-eagle,  or  the  mel- 
ancholy sound  of  a  marine  shell  marking,  at  intervals,  the 
watches  of  the  night.  We  at  length  reached  Sandara's 
cottage.  As  it  was  too  late  for  us  to  seek  a  suitable  lodging, 
our  teacher  gave  us  up  his  own  habitation,  and  himself 
sought  the  hospitality  of  a  neighbor.  The  Lamas  who 
had  accompanied  us  did  not  withdraw  until  they  had  made 
for  us  some  tea  with  milk,  and  set  before  us  some  mutton, 
some  fresh  butter,  and  some  exquisite  rolls.  We  supped 
with  excellent  appetite,  for  we  were  thoroughly  hungry,  and, 
moreover,  we  experienced  in  our  inmost  heart  a  feeling  of 
peculiar  contentment,  for  which  it  seemed  difficult  to  ac- 
count. 

We  attempted  to  sleep,  but  it  was  in  vain ;  slumber  would 
not  come  near  us ;  our  minds,  indeed,  were  too  full  of  the 
strange  position  in  which  we  now  found  ourselves.  The 
whole  thing  appeared  quite  inconceivable.  There  were  we, 
in  this  land  of  Amdo,  unknown  to  Europe ;  in  this  great 
Lamasery  of  Kounboum,  so  famous,  so  venerated  among 
Buddhists,  in  the  cell  of  one  of  its  ablest  Lamas,  amidst 
conventual  manners  altogether  new  to  us;  all  these  and 
analogous  considerations  whirled  through  and  about  the 
brain,  like  the  vague  intangible  forms  of  a  dream.  We 
passed  the  night  framing  all  sorts  of  plans. 

As  soon  as  day  began  to  dawn  we  were  on  foot.  Around 
us  all  was  still  silent.  We  offered  up  our  morning  prayer, 
our  hearts  agitated  with  sentiments  altogether  new  to  us  in 
their  peculiar  character ;  with  mingled  joy  and  pride  that 
it  had  been  thus  vouchsafed  to  us  to  invoke  the  true  God 
in  this  famous  Lamasery,  consecrated  to  a  lying  and  impious 
worship.  It  seemed  to  us  as  though  we  were  about  to  grasp 
universal  Buddhism  within  the  paternal  arms  of  the  Christian 
faith. 

Sandara  soon  made  his  appearance,  and  prepared  for  our 
breakfast  some  tea  with  milk,  raisins,  and  cakes  fried  in 
butter.  While  we  were  occupied  with  our  meal,  he  opened 
a  small  cupboard,  and  took  out  a  wooden  plate,  highly 
polished,  and  decorated  with  gilding  and  flowers,  upon  a 
red  ground.  After  wiping  it  carefully  with  his  scarf,  he 


26  TRAVELS   IN   TARTARY, 

placed  upon  it  a  broad  sheet  of  pink  paper,  then,  upon  the 
paper  he  symmetrically  arranged  four  fine  pears,  which  he 
had  directed  us  to  buy  at  Tang-Keou-Eul,  and  then  he 
covered  the  whole  with  a  silk  handkerchief,  of  oblong  form, 
called  in  these  countries  Khata.  "  With  this,"  said  he,  "  we 
will  go  and  borrow  a  lodging  for  you." 

The  Khata,  or  Scarf  of  Blessings,  is  so  prominent  a  feature 
in  Thibetian  manners,  that  we  may  as  well  give  an  account 
of  it.  The  Khata,  then,  is  a  piece  of  silk,  nearly  as  fine  as 
gauze,  and  of  so  very  pale  a  blue  as  to  be  almost  white.  Its 
length  about  triples  its  breadth,  and  the  two  extremities  are 
generally  fringed.  There  are  Khatas  of  all  sizes  and  all 
prices,  for  a  Khata  is  an  object  with  which  neither  poor  nor 
rich  can  dispense.  No  one  ever  moves  unless  provided 
with  a  supply.  When  you  go  to  pay  a  visit,  when  you  go  to 
ask  a  favor,  or  to  acknowledge  one,  you  begin  with  display- 
ing the  Khata ;  you  take  it  in  both  hands,  and  offer  it  to 
the  person  whom  you  desire  to  honor.  When  two  friends, 
who  have  not  seen  each  other  for  a  long  time,  meet,  their 
first  proceeding  is  to  interchange  a  Khata;  it  is  as  much  a 
matter  of  course  as  shaking  hands  in  Europe.  When  you 
write,  it  is  usual  to  enclose  a  Khata  in  the  letter.  We  can- 
not exaggerate  the  importance  which  the  Thibetians,  the 
Si-Fan,  the  Houng-Mao-Eul,  and  all  the  people  who  dwell 
towards  the  western  shores  of  the  Blue  Sea,  attach  to  the 
ceremony  of  the  Khata.  With  them,  it  is  the  purest  and 
.  sincerest  expression  of  all  the  noblest  sentiments.  The 
most  gracious  words,  the  most  magnificent  presents  go  for 
nothing,  if  unaccompanied  with  the  Khata ;  whereas,  with 
the  Khata,  the  commonest  objects  become  of  infinite  value. 
If  any  one  comes,  Khata  in  hand,  to  ask  you  a  favor,  to 
refuse  the  tavor  would  be  a  great  breach  of  propriety. 
This  Thibetian  custom  is  very  general  among  the  Tartars, 
and  especially  in  their  Lamaseries ;  and  Khatas  accordingly 
form  a  very  leading  feature  of  commerce  with  the  Chinese 
at  Tang-Keou-Eul.  The  Thibetian  embassy  never  passes 
through  the  town  without  purchasing  a  prodigious  number 
of  these  articles. 

When  we  had  finished  our  modest  breakfast,  we  issued 
forth  in  search  of  a  lodging.  Sandara  the  Bearded  preceded 
us,  bearing  gravely  on  both  hands  the  famous  dish  of  four 
pears.  This  proceeding  seemed  to  us  so  strange,  that  we 


THIBET,  AND   CHINA.  27 

were  altogether  confused,  imagining  that  the  entire  popula- 
tion would  have  their  eyes  fixed  upon  us.  Nothing  of  the 
sort :  the  Lamas,  whom  we  met,  passed  silently  on,  without 
even  turning  their  heads,  or  paying  the  slightest  attention  to 
us  in  any  way.  The  little  chabis,  harum-scarum  rogues  in 
common  with  schoolboys  all  over  the  world,  alone  seemed 
to  notice  our  presence.  At  last  we  entered  a  house.  The 
master  was  in  the  courtyard,  drying  horse  droppings  in  the 
sun.  Upon  perceiving  us,  he  immediately  enveloped  him- 
self in  his  scarf,  and  entered  his  cell.  We  followed  him 
thither,  and  Sandara  presented  to  him  the  Khata  and  the 
plate  of  pears,  accompanying  the  present  with  a  harangue 
in  the  East  Thibetian  tongue,  of  which  we  did  not  under- 
stand one  single  word.  Meanwhile,  we  stood  humbly  apart, 
like  poor  wretches  incapable  even  of  soliciting  a  favor  for 
themselves.  When  the  harangue  was  completed,  the  host 
invited  us  to  seat  ourselves  on  the  carpet,  presented  to  each 
a  cup  of  tea  with  milk,  and  told  us,  in  Mongol,  that  he  was 
rejoiced  that  strangers,  come  from  such  a  distance,  that 
Lamas  of  the  Western  Heaven  should  deign  to  cast  their 
eyes  upon  his  poor  dwelling.  Had  he  understood  our 
European  idioms,  our  answer  would  have  been  :  Pray  don't 
mention  it ;  but  as  we  had  to  speak  in  Mongol,  we  told  him 
that  we  had,  indeed,  come  from  a  great  distance,  but  that, 
in  great  measure,  we  seemed  once  more  at  home,  when  we 
had  the  good  fortune  to  meet  with  hospitality  such  as  his. 
After  having  sipped  the  tea,  and  conversed  for  a  while 
about  France,  Rome,  the  Pope,  and  the  cardinals,  we  got 
up,  in  order  to  visit  the  place  destined  for  us,  which,  for 
poor  wanderers  like  us,  seemed  perfectly  magnificent.  Our 
host  assigned  to  us  a  large  room,  with  an  ample  kang,  a 
separate  kitchen,  with  stove,  kettle,  and  other  utensils,  and, 
lastly,  a  stable  for  the  horse  and  the  mule.  We  almost 
wept  with  joy,  and  infinitely  regretted  that  we  had  not 
another  Khata  at  hand,  wherewith  at  once  to  express  our 
warm  gratitude  to  the  excellent  Lama. 

How  potent  is  the  empire  of  religion  over  the  heart  of 
man,  even  though  that  religion  be  false,  and  ignorant  of  its 
true  object !  How  great  was  the  difference,  for  example, 
between  these  Lamas,  so  generous,  so  hospitable,  so  frater- 
nal towards  strangers,  and  the  Chinese,  that  thorough  nation 
of  shopkeepers,  with  hearts  dry  as  a  ship-biscuit,  and  grasp- 


28  TRAVELS   IN   TARTARY, 

ing  as  a  monkey,  who  will  not  give  a  traveler  even  a  cup  of 
water  except  for  money  or  money's  worth.  The  reception 
given  to  us  in  the  Lamasery  of  Kounboum  at  once  recalled 
to  our  thoughts  those  monasteries,  raised  by  the  hospitality 
of  our  religious  ancestors,  in  which  travelers  and  the  poor 
ever  found  refreshment  for  the  body  and  consolation  for  the 
soul. 

We  moved  into  our  new  dwelling  the  same  day,  the 
Lamas,  more  immediately  neighbors  of  Sandara,  cordially 
giving  us  their  assistance.  It  was  obviously  with  genuine 
pleasure  that  they  carried  for  us,  on  their  shoulders,  the 
various  articles  composing  our  baggage ;  that  they  swept 
the  room,  lighted  the  fire,  and  arranged  the  stable  for  the 
reception  of  the  animals.  When  all  these  matters  were 
completed,  the  master  of  the  house  had,  according  to  the 
rules  of  -hospitality,  to  prepare  an  entertainment  for  us,  since 
people  who  are  moving  are  supposed  to  have  no  time  for 
anything  else. 

Our  readers  will 'probably  not  be  displeased  at  our  giving 
them  here  a  sketch  of  our  new  house  and  of  its  inhabitants. 
Immediately  within  the  entrance  gate  was  an  oblong  court, 
surrounded  with  stables  commodiously  arranged.  On  the 
left  of  the  gate,  a  narrow  passage  led  to  a  second  square 
court,  the  four  sides  of  which  were  occupied  with  the  cells 
of  Lamas.  The  side  opposite  the  corridor  constituted  the 
abode  of  the  master  of  the  house,  named  Akaye  (old 
brother) .  Akay£  was  a  man  of  sixty  odd  years,  tall,  and  so 
very  thin  and  dry  that  he  seemed  a  living  skeleton.  His 
long  face  was  a  mere  framework  of  bones,  covered  with  a 
baked,  wrinkled  skin.  When  he  threw  aside  his  scarf,  and 
showed  his  arms,  blackened  with  the  sun,  you  might  very 
well  have  taken  them  for  two  old  bare  vine  sticks.  Though 
he  still  managed  to  keep  himself  tolerably  straight  upon 
his  legs,  his  step  itself  was  tottering.  Altogether  he  looked 
like  some  antique  piece  of  mechanism,  convulsively  put  in 
motion  from  time  to  time  by  the  operation  of  a  piston. 
For  thirty-eight  years  Akay£  had  been  employed  in  the 
temporal  administration  of  the  Lamasery.  He  had  in  this 
occupation  amassed  a  tolerable  fortune,  but  it  had  all  gone 
in  charitable  gifts  and  in  charity-loans  never  returned,  so 
that  he  was  now  reduced  to  great  poverty,  nothing  re- 
maining to  him  but  this  house,  which  he  had  built  in 


THIBET,  AND   CHINA.  29 

the  time  of  his  prosperity,  and  which  no  one  would  purchase 
from  him.  To  let  it  was  against  the  rules  of  the  Lamasery, 
which  admit  no  medium  between  absolute  sale  or  absolute 
gift,  except  gratuitous  loan.  To  complete  his  misfortunes, 
Akaye  was  unable  to  profit  by  the  extraordinary  offerings 
which  from  time  to  time  are  distributed  among  the  Lamas 
who  have  attained  certain  grades  in  the  hierarchy.  Hav- 
ing been  completely  occupied  throughout  life  with  temporal 
matters,  he  had  had  no  time  for  study,  so  that  he  was  al- 
together illiterate,  and  could  neither  read  nor  write.  This 
did  not,  however,  prevent  him  from  praying,  morning,  noon, 
and  night ;  he  had  his  chaplet  constantly  in  his  hand,  and 
pass  him  when  you  might,  you  would  hear  him  mumbling 
various  forms  of  prayer.  This  man  was  a  creature  of  ex- 
cellent heart,  but  nobody  seemed  to  take  any  heed  to  him 
— he  was  old  and  penniless. 

To  the  right  of  Akaye,  in  another  side  of  the  court, 
lodged  a  Lama  of  Chinese  origin,  who  was  accordingly 
called  the  Kitat-Lama  (Chinese  Lama).  Though  seventy 
years  old,  he  was  in  far  better  condition  than  poor  Akay£ ; 
for  though  his  frame  was  somewhat  bent,  it  was  still  com- 
fortably filled  out ;  his  face,  replete  with  animation,  was 
adorned  with  a  fine  white  beard,  somewhat  yellowish  to- 
wards the  extremity.  The  Kitat-Lama  was  a  man  eminent 
among  the  Lama  savans ;  he  wrote  and  spoke  perfectly 
Chinese,  Mongol,  and  Thibetian.  During  a  long  residence 
in  Thibet  and  in  several  kingdoms  of  Tartary,  he  had  amassed 
a  large  fortune ;  it  was  said  that  in  his  cell  were  several 
chests  full  of  silver  ingots,  yet  his  avarice  continued  of  the 
most  sordid  character ;  he  lived  wretchedly,  and  clothed 
himself  in  rags ;  he  was  always  turning  his  head  about  on 
one  side  or  the  other,  like  a  man  in  perpetual  fear  of  being 
robbed.  In  Tartary  he  had  been  considered  a  Grand  Lama, 
but  in  Kounboum,  where  Lamanesque  notables  abound,  he 
was  merely  one  of  the  crowd.  The  Kitat  Lama  had  with  him 
a  Chabi  (pupil)  eleven  years  old,  a  sharp,  mischievous  little 
vagabond,  though  with  a  good  heart  at  bottom.  Every 
evening  we  heard  him  at  high  words  with  his  master,  who 
regularly  reproached  him  at  night  for  the  monstrous  extrava- 
gances of  the  day,  in  respect  of  too  much  butter,  too 
much  tea,  too  much  oil,  too  much  everything. 

Opposite  the  dwelling  of  the  Kitat-Lama  was  the  lodg- 


30  TRAVELS    IN   TAKTAkV, 

ing  of  the  two  French  missionaries ;  and  beside  their  apart- 
ment was  a  small  cell,  wherein  modestly  dwelt  a  young  stu- 
dent of  medicine,  in  his  second  year.  This  young  Lama 
was  a  tall,  broad-shouldered  fellow  of  twenty-four,  whose 
dull,  lead-colored,  fat  face  convicted  him  of  effecting  in  his 
small  abode  a  very  considerable  consumption  of  butter. 
We  never  saw  him  poking  his  nose  from  his  hole  without 
thinking  of  Fontaine's  rat,  which,  out  of  devotion,  had 
retired  into  a  great  Dutch  cheese.  This  young  man  was 
afflicted  with  a  convulsive  stammering,  which  some- 
times almost  choked  him  when  he  talked,  and  this  in- 
firmity, in  rendering  him  timid  and  reserved,  had  also,  per- 
haps, contributed  to  develop  in  him  a  certain  amiability  of 
manner  and  readiness  to  oblige.  His  great  horror  was  the 
little  Chabi,  who  took  a  malicious  pleasure  in  imitating  his 
manner  of  speaking. 

The  portion  of  the  court  which  faced  the  residence  of 
old  Akay£  was  composed  of  a  range  of  small  kitchens,  quite 
separate  the  one  from  the  other.  The  master  of  the  house, 
the  Kitat-Lama,  the  stutterer,  the  missionaries,  each  had  a 
kitchen  of  his  own.  In  the  phrase  of  the  Lamasery,  we 
were  four  distinct  families  in  the  house.  Notwithstanding 
the  collection  of  several  families  within  one  enclosure,  there 
prevails  throughout  the  most  perfect  order  and  silence  ;  the 
inmates  seldom  interchange  visits,  and  each  attends  to  his 
own  affairs  without  in  the  smallest  degree  interfering  with 
those  of  his  neighbor.  In  the  house  where  we  were  located, 
we  never  saw  our  co-dwellers  except  on  very  fine  days.  It 
being  now  the  depth  of  winter,  whenever  the  sun  favored 
our  courtyard  with  its  rays,  the  four  families  forthwith 
issued  from  their  respective  apartments,  and  sat  themselves 
down  before  their  doors  on  their  felt  carpets.  The  Kitat- 
Lama,  whose  eyes  were  still  very  good,  would  occupy  him- 
self in  mending  his  wretched  garments  with  bits  of  old  rags. 
Akaye  would  murmur  his  prayers,  scratching  all  the  while 
his  arms,  the  skin  of  which  was  so  rough  that  it  almost 
resounded  to  the  touch.  The  student  in  medicine  would 
chant,  in  order  to  avoid  stammering,  his  lesson  of  therapeu- 
tics. As  to  ourselves,  it  was  no  easy  matter  to  divert  our 
attention  from  the  singular  spectacle  around  us ;  we  had, 
indeed,  on  our  knees  our  book  of  Thibetian  dialogues,  but 


THIBET,  AND   CHINA.  31 

our  eyes  were  more  frequently  directed  to  the  three  families 
basking  in  the  sun. 

The  lamasery  of  Kounboum  contains  nearly  4,000 
Lamas ;  its  site  is  one  of  enchanting  beauty.  Imagine  in 
a  mountain's  side  a  deep,  broad  ravine,  adorned  with  fine 
trees,  and  harmonious  with  the  cawing  of  rooks  and  yel- 
low-beaked crows,  and  the  amusing  chattering  of  magpies. 
On  the  two  sides  of  the  ravine,  and  on  the  slopes  of  the 
mountain,  rise,  in  an  amphi  theatrical  form,  the  white  dwell- 
ings of  the  Lamas  of  various  sizes,  but  all  alike  surrounded 
with  a  wall,  and  surmounted  by  a  terrace.  Amidst  these 
modest  habitations,  rich  only  in  their  intense  cleanliness 
and  their  dazzling  whiteness,  you  see  rising,  here  and  there, 
numerous  Buddhist  temples  with  gilt  roofs,  sparkling  with 
a  thousand  brilliant  colors,  and  surrounded  with  elegant 
colonnades.  The  houses  of  the  superiors  are  distinguished 
by  streamers  floating  from  small  hexagonal  turrets ;  every- 
where the  eye  is  attracted  by  mystic  sentences,  written  in 
large  Thibetian  characters,  red  or  black,  upon  the  doors, 
upon  the  walls,  upon  the  posts,  upon  pieces  of  linen  float- 
ing like  flags,  from  masts  upon  the  tops  of  the  houses.  Al- 
most at  every  step  you  see  niches  in  form  resembling  a 
sugar-loaf,  within  which  are  burning  incense,  odoriferous 
wood,  and  cypress  leaves.  The  most  striking  feature  of  all, 
however,  is  to  see  an  exclusive  population  of  Lamas  walk- 
ing about  the  numerous  streets  of  the  Lamasery,  clothed  in 
their  uniform  of  red  dresses  and  yellow  miters.  Their  face 
is  ordinarily  grave ;  and  though  silence  is  not  prescribed, 
they  speak  little,  and  that  always  in  an  undertone.  You 
see  very  few  of  them  at  all  about  the  streets,  except  at  the 
hours  appointed  for  entering  or  quitting  the  schools,  and 
for  public  prayer.  During  the  rest  of  the  day,  the  Lamas 
for  the  most  part  keep  within  doors,  except  when  they  de- 
scend by  narrow,  tortuous  paths  to  the  bottom  of  the  ravines, 
and  return  thence,  laboriously  carrying  on  their  shoulders 
a  long  barrel  containing  the  water  required  for  domestic  pur- 
poses. At  intervals  you  meet  strangers  who  come  to  satisfy 
a  devotional  feeling,  or  to  visit  some  Lama  of  their  acquaint- 
ance. 

The  Lamasery  of  Kounboum,  indeed,  enjoys  so  high  a 
reputation,  that  the  worshipers  of  Buddha  resort  thither  in 
pilgrimage  from  all  parts  of  Tartary  and  Thibet,  so  that  not 


32  TRAVELS   IN   TARTARY, 

a  day  passes  in  which  there  are  not  pilgrims  arriving  and 
departing.  Upon  the  great  festivals,  the  congregation  of 
strangers  is  immense,  and  there  are  four  of  these  in  the 
year,  the  most  famous  of  all  being  the  Feast  of  Flowers, 
which  takes  place  on  the  fifteenth  day  of  the  first  moon. 
Nowhere  is  this  festival  celebrated  with  so  much  pomp  and 
solemnity  as  at  Kounboum.  Those  which  take  place  in 
Tartary,  in  Thibet,  and  even  at  Lha-Ssa  itself,  are  not  at 
all  comparable  with  it.  We  were  installed  at  Kounboum 
on  the  sixth  of  the  first  moon,  and  already  numerous  cara- 
vans of  pilgrims  were  arriving  by  every  road  that  led  to  the 
lamasery.  The  festival  was  in  every  one's  mouth.  The 
flowers,  it  was  said,  were  this  year  of  surpassing  beauty ; 
the  Council  of  the  Fine  Arts,  who  had  examined  them, 
had  declared  them  to  be  altogether  superior  to  those  of 
preceding  years.  As  soon  as  we  heard  of  these  marvelous 
flowers,  we  hastened,  as  may  be  supposed,  to  seek  infor- 
mation respecting  a  festival  hitherto  quite  unknown  to  us. 
The  following  are  the  details  with  which  we  were  furnished, 
and  which  we  heard  with  no  little  curiosity  : — 

The  flowers  of  the  fifteenth  of  the  first  moon  consist 
of  representations,  profane  and  religious,  in  which  all  the 
Asiatic  nations  are  introduced  with  their  peculiar  physiog- 
nomies and  their  distinguishing  costumes.  Persons,  places, 
apparel,  decorations — all  are  formed  of  fresh  butter.  Three 
months  are  occupied  in  the  preparations  for  this  singular 
spectacle.  Twenty  Lamas,  selected  from  among  the  most 
celebrated  artists  of  the  Lamasery,  are  daily  engaged  in 
these  butter-works,  keeping  their  hands  all  the  while  in 
water,  lest  the  heat  of  the  fingers  should  disfigure  their  pro- 
ductions. As  these  labors  take  place  chiefly  in  the  depth 
of  the  winter,  the  operators  have  much  suffering  to  endure 
from  the  cold.  The  first  process  is  thoroughly  to  knead 
the  butter,  so  as  to  render  it  firm.  When  the  material  is 
thus  prepared,  the  various  portions  of  the  butter  work  are 
confided  to  various  artists,  who,  however,  all  alike  work 
under  the  direction  of  a  principal  who  has  furnished  the 
plan  of  the  flowers  for  the  year,  and  has  the  general  super- 
intendence of  their  production.  The  figures,  etc.,  being 
prepared  and  put  together,  are  then  confided  to  another 
set  of  artists,  who  color  them,  under  the  direction  of  the  same 
leader.  A  museum  of  works  in  butter  seemed  to  us  so 


THIBET,  AND   CHINA.  33 

curious  an  idea,  that  we  awaited  the  fifteenth  of  the  moon 
with  somewhat  of  impatience. 

On  the  eve  of  the  festival  the  arrival  of  strangers  became 
perfectly  amazing.  Kounboum  was  no  longer  the  calm, 
silent  Lamasery,  where  everything  bespoke  the  grave  earnest- 
ness of  spiritual  life,  but  a  mundane  city,  full  of  bustle  and 
excitement.  In  every  direction  you  heard  the  cries  of  the 
camels  and  the  bellowing  of  the  long-haired  oxen  on  which 
the  pilgrims  had  journeyed  thither ;  on  the  slopes  of  the 
mountain  overlooking  the  Lamasery  arose  numerous  tents 
wherein  were  encamped  such  of  the  visitors  as  had  not 
found  accommodation  in  the  dwellings  of  the  Lamas. 
Throughout  the  i4th  the  number  of  persons  who  performed 
the  pilgrimage  round  the  Lamasery  was  immense.  It  was 
for  us  a  strange  and  painful  spectacle  to  view  that  great 
crowd  of  human  creatures  prostrating  themselves  at  every 
step,  and  reciting  in  undertones  their  form  of  prayer. 
There  were  among  these  Buddhist  zealots  a  great  number 
of  Tartar-Mongols,  all  coming  from  a  great  distance.  They 
were  remarkable,  alike,  for  their  heavy,  awkward  gait,  and 
for  the  intense  devotion  and  scrupulous  application  with 
which  they  fulfilled  the  exact  rules  of  the  rite.  The  Houng- 
Mao-Eul,  or  Long  Hairs,  were  there  too,  and,  their  man- 
ners being  in  no  degree  better  here  than  at  Tang-Keou- 
Eul,  the  haughty  uncouthness  of  their  devotion  presented 
a  singular  contrast  with  the  fervent,  humble  mysticism  of 
the  Mongols.  They  walked  proudly,  with  heads  erect,  the 
right  arm  out  of  the  sleeve  and  resting  on  their  saber  hilts, 
and  with  fusils  at  their  backs.  The  Si-Fan  of  the  Amdo 
country  formed  the  majority  of  the  pilgrims.  Their  physiog- 
nomy expressed  neither  the  rough  recklessness  of  the  Long- 
Hairs,  nor  the  honest  good  faith  and  good  nature  of  the 
Tartars.  They  accomplished  their  pilgrimage  with  an  air  of 
ease  and  nonchalance  which  seemed  to  say,  "  We  are  peo- 
ple of  the  place ;  we  know  all  about  the  matter,  and  need 
not  put  ourselves  at  all  out  of  the  way." 

The  head-dress  of  the  Amdo  women  occasioned  us  an 
agreeable  surprise ;  it  was  a  little  bonnet  of  black  or  gray 
felt,  the  form  of  which  was  identical  with  that  of  the  bonnets 
which  were  once  all  the  fashion  in  France,  and  which  were 
called  if  we  remember  aright,  Chapeaux  a  la  trots  pour  cent. 
The  only  difference  was,  that  the  ribbon  by  which  the 
3 


34  TRAVELS   IN   TARTARY, 

bonnet  was  tied  under  the  chin  instead  of  being  black,  was 
red  or  yellow.  The  hair  was  allowed  to  fall  from  under  the 
bonnet  over  the  shoulders,  in  a  number  of  minute  braids, 
decorated  with  mother-of-pearl  and  coral  beads.  The  rest 
of  the  costume  was  like  that  of  the  Tartar  women,  the 
weighty  effect  of  the  great  sheep-skin  robe  being,  however, 
mightily  modified  by  the  little  Chapeaux  a  la  trois pour  cent, 
which  communicates  a  most  coquettish  air.  We  were  greatly 
surprised  to  find  among  the  crowd  of  pilgrims  several  Chinese 
who,  chaplet  in  hand,  were  executing  all  the  prostrations 
just  like  the  rest.  Sandara  the  Bearded  told  us  they  were 
Khata  merchants,  who,  though  they  did  not  believe  in 
Buddha  at  all  pretended  intense  devotion  to  him,  in  order 
to  conciliate  custom  among  his  followers.  We  cannot  say 
whether  this  was  calumny  on  Sandara's  part ;  but  certainly 
his  representation  concurred  altogether  with  our  knowledge 
of  the  Chinese  character. 

On  the  1 5th,  the  pilgrims  again  made  the  circuit  of  the 
Lamasery,  but  by  no  means  in  such  numbers  as  on  the  pre- 
ceding days.  Curiosity  impelled  the  great  majority  rather 
towards  the  points  where  preparations  were  making  for-  the 
Feast  of  Flowers.  When  night  fell,  Sandara  came  and  in- 
vited us  to  go  and  see  the  marvelous  butter  works  of  which 
we  had  heard  so  much.  We  accordingly  proceeded  with  him, 
accompanied  by  the  Stutterer,  the  Kitat-Lama,  and  the 
Chabi,  leaving  old  Akaye"  to  take  care  of  the  house.  The 
flowers  were  arranged  in  the  open  air,  before  the  various 
Buddhist  temples  of  the  Lamasery,  and  displayed  by  illumi- 
nations of  the  most  dazzling  brilliancy.  Innumerable  vases 
of  brass  and  copper,  in  the  form  of  chalices,  were  placed 
upon  slight  frame-work,  itself  representing  various  designs ; 
and  all  these  vases  were  filled  with  thick  butter,  supporting 
a  solid  wick.  The  illuminations  were  arranged  with  a  taste 
that  would  have  reflected  no  discredit  on  a  Parisian  decorator. 

The  appearance  of  the  flowers  themselves  quite  amazed 
us.  We  could  never  .have  conceived  that  in  these  deserts, 
amongst  a  half  savage  people,  artists  of  such  eminent  merit 
could  have  been  found.  From  the  paintings  and  sculptures 
we  had  seen  in  various  Lamaseries,  we  had  not  in  the  slightest 
degree  been  led  to  anticipate  the  exquisite  finish  which  we 
had  occasion  to  admire  in  the  butter  works.  The  flowers 
were  bas-reliefs,  of  coloss.il  proportions,  representing  various 


THIBET,  AND   CHINA.  35 

subjects  taken  from  the  history  of  Buddhism.  All  the  per- 
sonages were  invested  with  a  truth  of  expression  that  quite 
surprised  us.  The  features  were  full  of  life  and  animation, 
the  attitudes  natural,  and  the  drapery  easy  and  graceful. 
You  could  distinguish  at  a  glance  the  nature  and  quality  of 
the  materials  represented.  The  furs  were  especially  good. 
The  various  skins  of  the  sheep,  the  tiger,  the  fox,  the  wolf, 
etc.,  were  so  admirably  rendered,  that  you  felt  inclined  to 
go  and  feel  them  with  the  hand,  and  ascertain  whether,  after 
all,  they  were  not  real.  In  each  bas-relief  you  at  once  rec- 
ognized Buddha,  his  face,  full  of  nobleness  and  majesty, 
appertained  to  the  Caucasian  type ;  the  artists  conforming 
therein  to  the  Buddhist  traditions,  which  relate  that  Buddha, 
a  native  of  the  Western  Heaven,  had  a  complexion  fair,  and 
slightly  tinged  with  red,  broad,  full  eyes,  a  large  nose,  and 
long,  curling,  soft  hair.  The  other  personages  had  all  the 
Mongol  type,  which  the  Thibetian,  Chinese,  Si-Fan,  and 
Tartar  shadings,  so  nicely  discriminated  that,  without  any  ref- 
erence whatever  to  the  costume,  you  recognized  at  once  to 
what  particular  tribe  each  individual  belonged.  There  were  a 
few  heads  of  Hindoos  and  negroes,  excellently  represented. 
The  latter  excited  a  good  deal  of  curiosity  among  the  spec- 
tators. These  large  bas-reliefs  were  surrounded  with  frames, 
representing  animals  and  flowers,  all  in  butter,  and  all 
admirable,  like  the  works  they  enclosed,  for  their  delicacy 
of  outline  and  the  beauty  of  their  coloring.  On  the  road 
which  led  from  one  temple  to  another,  were  placed,  at  in- 
tervals, small  bas-reliefs  representing,  in  miniature,  battles, 
hunting  incidents,  nomadic  episodes,  and  views  of  the  most 
celebrated  Lamaseries  of  Thibet  and  Tartary.  Finally,  in 
front  of  the  principal  temple,  there  was  a  theater,  which, 
with  its  personages  and  its  decorations,  were  all  of  butter. 
The  dramatis  persons  were  a  foot  high,  and  represented  a 
community  of  Lamas  on  their  way  to  solemnize  prayer.  At 
first,  the  stage  is  empty,  then  a  marine  conch  is  sounded, 
and  you  see  issuing  from  two  doors,  two  files  of  minor  Lamas, 
followed  by  the  superiors  in  their  state-dresses.  After  re- 
maining, for  a  moment,  motionless  on  the  stage,  the  pro- 
cession disappears  at  the  sides,  and  the  representation  is 
over.  This  spectacle  excited  general  enthusiasm  ;  but,  for 
ourselves,  who  had  seen  rather  better  mechanism,  we  re- 
garded these  manikins,  that  moved  on  the  stage  and  then 


30  TRAVELS   IN   TARTARY, 

moved  off  it  without  stirring  a  limb,  as  decidedly  flat.  One 
representation  of  the  play,  therefore,  amply  sufficed  for  us, 
and  wre  went  about  admiring  the  bas-reliefs. 

Whilst  we  were  examining  a  group  of  devils,  as  grotesque, 
at  all  events,  as  those  of  Callot,  we  heard  behind  us  a 
tremendous  flourish  of  trumpets  and  marine  conchs,  and, 
upon  inquiry,  were  informed  that  the  Grand  Lama  was 
issuing  forth  from  his  sanctuary  to  visit  the  flowers.  We 


The  Grand  Lama  of  Kounboum. 


desired  nothing  better,  for  the  Grand  Lama  of  Kounboum 
was  a  great  object  of  curiosity  with  us.  He  soon  reached 
the  place  where  we  stood.  He  walked  in  the  center  of  the 
principal  dignitaries  of  the  Lamasery,  preceded  by  minor 
Lamas,  who  cleared  the  way  with  great  black  whips.  This 
Living  Buddha  appeared  to  us  to  be,  at  the  outside,  forty 
years  old,  he  was  of  ordinary  size,  with  a  very  flat  and  very 


THIBET,  AND   CHINA.  37 

common  face,  and  of  a  very  dark  complexion.  As  he 
passed  on  he  gave  a  vague  glance  at  the  bas-reliefs;  when 
he  saw  that  fine  face  of  Buddha  so  repeatedly  presented  to 
his  observation,  he  must,  we  thought,  have  said  to  himself 
that  by  dint  of  transmigrations  he  had  dolefully  degenerated 
from  his  original  type.  If  the  person  of  the  Grand  Lama, 
however,  did  not  particularly  strike  us,  his  costume  did,  for 
it  was  strictly  that  of  our  own  bishops  :  he  bore  on  his  head 
a  yellow  miter,  a  long  staff  in  the  form  of  a  cross  was  in  his 
right  hand,  and  his  shoulders  were  covered  with  a  mantle  of 
purple  colored  silk,  fastened  on  the  chest  with  a  clasp,  and 
in  every  respect  resembling  a  cope.  Hereafter  we  shall 
have  occasion  to  point  out  numerous  analogies  between  the 
Roman  Catholic  worship  and  the  Lamanesque  ceremonies. 

The  spectators  generally  appeared  to  give  very  slight 
heed  to  their  Living  Buddha,  their  attention  being  much 
more  closely  applied  to  the  Buddhas  in  butter,  which,  in 
truth,  were  much  better  worth  looking  at.  The  Tartars 
alone  manifested  any  tokens  of  devotion ;  they  clasped 
their  hands,  bowed  their  heads  in  token  of  respect,  and 
seemed  quite  afflicted  that  the  pressure  of  the  crowd  pre- 
vented them  from  prostrating  themselves  at  full  length. 

When  the  Grand  Lama  had  made  his  circuit,  he  returned 
to  his  sanctuary,  a  proceeding  which  was  adopted  by  all  the 
spectators  as  a  signal  for  abandoning  themselves  without 
reserve  to  transports  of  the  most  frantic  joy.  They  sang 
themselves  out  of  breath,  they  danced  themselves  out  of 
breath,  they  pushed  one  another  about,  they  shouted  and 
bawled  loud  enough  to  frighten  the  desert  itself,  they 
seemed  all  at  once  to  have  become  a  collection  of  lunatics. 
As,  with  all  this  disorder,  there  was  risk  of  the  illuminations 
and  the  butter  works  being  overturned,  Lamas  armed  with 
great  lighted  torches  were  stationed,  at  intervals,  to  stay  the 
waves  of  the  immense  mass  that  rolled  to  and  fro  like  a  sea 
beaten  by  the  tempest.  We  could  not  long  endure  the 
pressure,  and  the  Kitat-Lama,  perceiving  the  oppression 
under  which  we  labored,  invited  us  to  return  home.  \Ve 
adopted  the  proposition  all  the  more  readily,  that  the  night 
was  far  advanced,  and  we  felt  the  need  of  repose. 

Next  morning,  when  the  sun  rose,  not  a  trace  remained 
of  the  Feast  of  Flowers.  All  had  disappeared ;  the  bas- 
reliefs  had  been  demolished,  and  the  immense  collection  of 


38  TRAVELS   IN   TARTARY. 

butter  had  been  thrown  down  a  ravine  to  feed  the  crows 
withal.  These  grand  works,  on  which  so  much  pains,  so 
much  time,  we  may  also  say,  so  much  genius  had  been 
expended,  had  served  merely  as  a  spectacle  for  a  single 
evening.  Every  year  they  make  new  flowers,  and  every 
year  upon  a  new  plan. 

With  the  flowers  disappeared  also  the  pilgrims.  Already, 
at  daybreak,  you  saw  them  slowly  ascending  the  tortuous 
paths  of  the  mountain  returning  to  their  homes  in  the 
desert  sorrowfully  and  silently ;  for  the  heart  of  man  can 
endure  so  little  of  joy  in  this  world  that  the  day  succeeding 
a  festival  is  generally  full  of  bitterness  and  melancholy. 


THE  GREAT 


CHAPTER  II. 

Marvelous  Birth  of  Tsong-Kaba — His  Preparation  for  the  Apostleship — He  Departs 
for  the  West-  His  Interview  with  the  Grand  Lama  of  Thibet— He  Reforms  the 
Lamanesque  Worship— Numerous  Analogies  Between  the  Catholic  Religion  and 
Reformed  Buddhism— Origin  of  these  Analogies-  Tree  of  the  Ten  Thousand 
Images— Lamanesque  Teaching— Faculty  of  Prayer- -Government  of  the  Lama- 
sery of  Kounboum- Offerings  of  the  Pilgrims— Industry  of  the  Lamas— The  Ad- 
ventures of  Sandara  the  Bearded — Favorable  Deposition  of  the  Lamas  Towards 
Christianity — Singular  Practise  for  the  Relief  of  Travelers — Nocturnal  Prayers 
— Departure  for  the  Lamasery  of  Tchogorton. 

THE  country  of  Amdo,  situate  south  of  Koukou-Noor,  is 
inhabited  by  Eastern  Thibetians,  who,  like  the  Mongol 
Tartars,  lead  a  pastoral  and  nomadic  life.  The  aspect  of 
the  country  is  wild  and  dismal.  In  all  directions  the  eye 
discerns  nothing  but  mountains  of  red  and  yellow  ocher, 
almost  destitute  of  vegetation,  and  intersected  by  deep 
ravines.  It  is  only  here  and  there,  in  this  sterile  and  deso- 
late region,  that  you  find  valleys  tolerably  supplied  with 
pasturage,  and  hither  the  nomad  tribes  lead  their  flocks. 

According  to  the  Lamanesque  chronicles,  towards  the 
middle  of  the  fourteenth  century  of  our  era,  a  shepherd  of 
the  land  of  Amdo,  named  Lombo  Moke,  had  set  up  his 
black  tent  at  the  foot  of  a  mountain,  near  the  entrance 

39 


40  TRAVELS   IN   TARTARY, 

to  a  deep  ravine,  through  which,  over  a  rocky  bed,  mean- 
dered an  abundant  stream.  Lombo-Moke  shared  with  his 
wife,  Chingtsa-Tsio,  the  cares  of  pastoral  life.  They  pos- 
sessed no  numerous  flocks ;  some  twenty  goats  and  a  few 
sarligues  or  long-haired  cattle,  constituted  all  their  wealth. 
For  many  years  they  had  lived  alone  and  childless  in  these 
wild  solitudes.  Each  day  Lombo-Moke  led  his  animals  to 
the  neighboring  pastures,  while  Chingtsa-Tsio,  remaining 
alone  in  her  tent,  occupied  herself  with  the  various  prepara- 
tions of  milk,  or  with  weaving,  after  the  manner  of  the 
women  of  Amdo,  a  coarse  linen  with  the  long  hair  of  the 
sarligues. 

One  day,  Chingtsa-Tsio,  having  descended  to  the  bottom 
of  the  ravine  to  draw  water,  experienced  a  faintness,  and 
fell  senseless  on  a  large  stone  which  bore  inscribed  on  it 
various  characters  in  honor  of  the  Buddha  Chakdja-Mouni. 
When  Chingtsa-Tsio  came  to  herself,  she  felt  a  pain  in  the 
side,  and  at  once  comprehended  that  the  fall  had  rendered 
her  fruitful.  In  the  year  of  the  Fire  Hen  (1357),  nine 
months  after  this  mysterious  event,  she  brought  into  the 
world  a  son,  whom  Lombo-Moke  named  Tsong-Kaba,  from 
the  appellation  of  the  mountain  at  whose  feet  his  tent  had 
stood  for  several  years  past.  The  marvelous  child  had,  at 
his  birth,  a  white  beard,  and  his  face  wore  an  air  of  extraor- 
dinary majesty.  There  was  nothing  childlike  about  his 
manners.  So  soon  as  he  saw  the  light,  he  was  capable  of 
expressing  himself  with  clearness  ard  precision  in  the  lan- 
guage of  Amdo.  He  spoke  little,  indeed,  but  his  words 
always  developed  a  profound  appreciation  of  the  nature  and 
destiny  of  man. 

At  the  age  of  three,  Tsong-Kaba  resolved  to  renounce 
the  world,  and  to  embrace  the  religious  life.  Chingtsa-Tsio, 
full  of  respect  for  the  holy  project  of  her  son,  herself  shaved 
his  head,  and  threw  his  fine  long  flowing  hair  outside  the 
tent.  From  this  hair,  there  forthwith  sprung  a  tree,  the 
wood  of  which  dispensed  an  exquisite  perfume  around,  and 
each  leaf  of  which  bore,  engraved  on  its  surface,  a  character 
in  the  sacred  language  of  Thibet.  Tsong-Kaba  himself 
withdrew  into  the  most  absolute  retirement,  avoiding  even 
the  presence  of  his  parents.  He  took  up  his  position  on 
the  summits  of  the  wildest  mountains,  or  in  the  depths  of 
the  profoundest  ravines,  and  there  passed  whole  days  and 


THIBET,  AND   CHINA.  41 

nights  in  prayer  and  in  the  contemplation  of  eternal  things. 
His  fastings  were  long  and  frequent.  He  respected  the 
life  even  of  the  humblest  insect,  and  rigorously  interdicted 
himself  the  consumption  of  any  sort  of  flesh  whatever. 

While  Tsong-Kaba  was  thus  engaged  in  purifying  his  heart 
by  assiduity  and  prayer,  and  the  practises  of  an  austere  life, 
a  Lama,  from  one  of  the  most  remote  regions  of  the  West, 
casually  visited  the  land  of  Amdo,  and  received  the  hospi- 
tality of  Lombo-Moke's  tent.  Tsong-Kaba,  amazed  at  the 
science  and  the  sanctity  of  the  stranger,  prostrated  himself 
at  his  feet,  and  conjured  him  to  become  his  instructor. 
The  Lamanesque  traditions  relate  that  this  Lama  of  the 
western  regions  was  remarkable  not  only  for  his  learning, 
the  profundity  of  which  was  unfathomable,  but  for  the 
singularity  of  his  appearance.  People  especially  remarked 
his  great  nose,  and  his  eyes  that  gleamed  as  with  a  super- 
natural fire.  The  stranger  being,  on  his  part,  not  less  struck 
with  the  marvelous  qualities  of  Tsong-Kaba,  did  not  hesi- 
tate to  adopt  him  as  his  disciple,  and  for  this  purpose  took 
up  his  abode  in  the  land  of  Amdo,  where,  however,  he  only 
lived  a  few  years.  After  having  initiated  his  pupil  in  all 
the  doctrines  recognized  by  the  most  renowned  saints  of 
the  West,  he  fell  asleep  one  day,  on  a  stone,  on  the  summit 
of  a  mountain,  and  his  eyes  opened  not  again. 

Tsong-Kaba,  deprived  of  the  holy  stranger's  lessons,  be- 
came all  the  more  eager  for  religious  instruction,  and  ere 
long  he  formed  the  resolution  of  abandoning  his  tribe,  and 
of  going  to  the  further  west,  to  drink  at  their  very  source 
the  pure  precepts  of  sacred  science.  He  departed,  staff 
in  hand,  alone,  and  without  a  guide,  but  his  heart  filled 
with  superhuman  courage.  He  first  proceeded  due  south, 
and  reached,  after  long  and  laborious  journeying,  the  fron- 
tiers of  the  province  of  Yun-Nan,  quite  at  the  extremity  of 
the  Chinese  empire.  Then,  instead  of  pursuing  the  previous 
direction,  he  turned  towards  the  northwest,  along  the  banks 
of  the  great  river  Yarou-Dsangbo.  He  reached,  at  length, 
the  sacred  town  of  the  kingdom  of  Oui.1  As  he  was  about 
to  continue  on  his  way,  a  Lha  (spirit),  all  radiant  with 
light,  stayed  him,  and  prohibited  his  further  progress.  "  Oh, 
Tsong-Kaba,"  said  he,  "all  these  vast  regions  belong  to  the 

1  Oui,  in  Thibetian,  means  center,  middle ;  and  hence  the  name  was  given  to  the 
province  which  occupies  the  center  of  Thibet,  and  the  capital  of  which  is  Lha-Ssa. 


42  TRAVELS   IN   TARTARY, 

great  empire  which  has  been  granted  to  thee.  It  is  here 
thou  art  ordained  to  promulgate  the  rites  of  religion  and  its 
prayers.  It  is  here  will  be  accomplished  the  last  evolution 
of  thy  immortal  life."  Tsong-Kaba,  docile  to  the  super- 
natural voice,  entered  the  Land  of  Spirits  (Lha-Ssa),  and 
selected  an  humble  dwelling,  in  the  most  solitary  quarter  of 
the  town. 

The  monk  of  the. tribe  of  Amdosoon  attracted  disciples ; 
and  before  long,  his  new  doctrine  and  the  innovations  which 
he  introduced  into  the  Lamanesque  ceremonies,  created 
considerable  excitement.  At  length,  Tsong-Kaba  resolutely 
put  himself  forward  as  a  reformer,  and  began  to  make  war 
upon  the  ancient  worship.  His  partizans  increased  from 
day  to  day,  and  became  known  as  the  Yellow  Cap  Lamas, 
in  contradistinction  to  the  Red  Cap  Lamas,  who  supported 
the  old  system.  The  king  of  the  country  of  Oui,  and  the 
Chakdja,  the  Living  Buddha,  and  chief  of  the  local  Lama- 
nesque hierarchy,  became  alarmed  at  this  new  sect  that 
was  introducing  confusion  into  religious  ceremonies.  The 
Chakdja  sent  for  Tsong-Kaba,  in  order  to  ascertain  whether 
his  knowledge  was  so  profound,  so  marvelous,  as  his  par- 
tizans pretended ;  but  the  reformer  refused  to  accept  the 
invitation.  Representing  a  religious  system  which  was  to 
supersede  the  old  system,  it  was  not  his  business,  he  con- 
sidered, to  perform  an  act  of  submission. 

Meantime  the  Yellow  Caps  became,  by  degrees,  the  pre- 
dominant sect,  and  the  homage  of  the  multitude  was  turned 
towards  Tsong-Kaba.  The  Buddha  Chakdja,  rinding  his 
authority  repudiated,  made  up  his  mind  to  go  and  visit  the 
little  Lama  of  the  province  of  Amdo,  as  he  contumeliously 
designated  the  reformer.  At  this  interview,  he  proposed  to 
have  a  discussion  with  his  adversary,  which  he  flattered 
himself  would  result  in  the  triumph  of  the  old  doctrine. 
He  repaired  to  the  meeting  with  great  pomp,  surrounded 
with  all  the  attributes  of  his  religious  supremacy.  As  he 
entered  the  modest  cell  of  Tsong-Kaba,  his  high  red  cap 
struck  against  the  beam  of  the  door,  and  fell  to  the  ground, 
an  accident  which  everybody  regarded  as  a  presage  of  tri- 
umph for  the  Yellow  Cap.  The  reformer  was  seated  on  a 
cushion,  his  legs  crossed,  and  apparently  took  no  heed  to 
the  entrance  of  the  Chakdja.  He  did  not  rise  to  receive 
him,  but  continued  gravely  to  tell  his  beads.  The  Chakdja, 


THIBET,  AND   CHINA.  43 

without  permitting  himself  to  be  disconcerted  either  by  the 
fall  of  his  cap,  or  by  the  cold  reception  that  was  given  him, 
entered  abruptly  upon  the  discussion,  by  a  pompous 
eulogium  of  the  old  rites,  and  an  enumeration  of  the  privi- 
leges which  he  claimed  under  them.  Tsong-Kaba,  without 
raising  his  eyes,  interrupted  him  in  these  terms  :  "  Let  go, 
cruel  man  that  thou  art,  let  go  the  louse  thou  art  crushing 
between  thy  fingers.  I  hear  its  cries  from  where  I  sit,  and 
my  heart  is  torn  with  commiserating  grief."  The  Chakdja, 
in  point  of  fact,  while  vaunting  his  own  virtues,  had  seized 
a  louse  under  his  vest,  and  in  contempt  of  the  doctrine  of 
transmigration,  which  forbids  men  to  kill  anything  that  has 
life  in  it,  he  was  endeavoring  to  crack  it  between  his  nails. 
Unprovided  with  a  reply  to  the  severe  words  of  Tsong-Kaba, 
he  prostrated  himself  at  his  feet,  and  acknowledged  his 
supremacy. 

Thenceforward,  the  reforms  proposed  by  Tsong-Kaba  en- 
countered no  obstacle;  they  were  adopted  throughout 
Thibet,  and  ?fterwards  became,  by-imperceptible  degrees, 
established  in  all  the  kingdoms  of  Tartary.  In  1409,  Tsong- 
Kaba,  then  52  years  old,  founded  the  celebrated  monastery 
of  Kaldan,  three  leagues  from  Lha-Ssa ;  it  still  flourishes, 
containing  upwards  of  8,000  Lamas.  In  1419,  the  soul  of 
Tsong-Kaba,  who  had  become  Buddha,  quitted  the  earth 
and  returned  to  the  Celestial  Realm,  where  it  was  admitted 
into  the  Heaven  of  Rapture.  His  body,  which  remained  in 
the  Lamasery  of  Kaldan,  preserves  to  this  day,  it  is  alleged, 
all  its  original  freshness,  and,  moreover,  by  a  perennial 
miracle,  lies  a  little  above  the  earth,  without  being  supported 
or  raised  upon  anything.  It  is  added  that  the  mouth  still, 
from  time  to  time,  addresses  words  of  encouragement  to 
those  Lamas  who  have  made  marked  progress  towards  per- 
fection— words  altogether  inaudible  for  the  less  eminent  of 
the  community. 

Besides  the  reformation  which  Tsong-Kaba  introduced 
into  the  liturgy,  he  rendered  himself  further  famous  by  a 
new  edition  of  the  "  Body  of  Doctrine,"  left  by  Chakdja- 
Mouni.  The  most  important  of  his  other  works  is  entitled 
Lam-Rim-Tsien-Bo  (the  Progressive  Path  to  Perfection). 

Upon  the  most  superficial  examination  of  the  reforms 
and  innovations  introduced  by  Tsong-Kaba  into  the  Lam- 
anesque  worship,  one  must  be  struck  with  their  affinity  to 


44  TRAVEL'S    IN   TARTARY, 

Catholicism.  The  cross,  the  miter,  the  dalmatica,  the  cope, 
which  the  Grand  Lamas  wear  on  their  journeys,  or  when 
they  are  performing  some  ceremony  out  of  the  temple  ; 
the  service  with  double  choirs,  the  psalmody,  the  exorcisms, 
the  censer,  suspended  from  five  chains,  and  which  you  can 
open  or  close  at  pleasure  ;  the  benedictions  given  by  the 
Lamas  by  extending  the  right  hand  over  the  heads  of  the 
faithful  ;  the  chaplet,  ecclesiastical  celibacy,  spiritual  re- 
tirement, the  worship  of  the  saints,  the  fasts,  the  processions, 
the  litanies,  the  holy  water,  all  these  are  analogies  between 
the  Buddhists  and  ourselves.  Now,  can  it  be  said  that  these 
analogies  are  of  the  Christian  origin  ?  We  think  so.  We 
have  indeed  found,  neither  in  the  traditions  nor  in  the 
monuments  of  the  country,  any  positive  proof  of  their  adop- 
tion, still  it  is  perfectly  legitimate  to  put  forward  conjectures 
which  possess  all  the  characteristics  of  the  most  emphatic 
probability. 

It  is  known  that,  in  the  fourteenth  century,  at  the  time 
of  the  domination  of  the  Mongol  emperors,  there  existed 
frequent  relations  between  the  Europeans  and  the  peoples 
of  Upper  Asia.  We  have  already,  in  the  former  part  of  our 
narrative,  referred  to  those  celebrated  embassies  which 
the  Tartar  conquerors  sent  to  Rome,  to  France,  and  to 
England.  There  is  no  doubt  that  the  barbarians  who  thus 
visited  Europe  must  have  been  struck  with  the  pomp  and 
splendor  of  the  ceremonies  of  Catholic  worship,  and  must 
have  carried  back  with  them  into  the  desert  enduring 
memories  of  what  they  had  seen.  On  the  other  hand,  it  is 
also  known  that,  at  the  same  period,  brethren  of  various  re- 
ligious orders  undertook  remote  pilgrimages  for  the  purpose 
of  introducing  Christianity  into  Tartary  ;  and  these  must 
have  penetrated  at  the  same  time  into  Thibet,  among  the 
Si-Fan  and  among  the  Mongols  on  the  Blue  Sea.  Jean  de 
Montcorvin,  Archbishop  of  Peking,  had  already  organized  a 
choir  of  Mongol  monks,  who  daily  practised  the  recitation 
of  the  psalms,  and  the  ceremonies  of  the  Catholic  faith. 
Now,  if  one  reflects  that  Tsong-Kaba  lived  precisely  at  the 
period  when  the  Christian  religion  was  being  introduced 
into  Central  Asia,  it  will  be  no  longer  matter  of  astonish- 
ment that  we  find,  in  reformed  Buddhism,  such  striking 
analogies  with  Christianity. 

And  may  we  not  proceed  to  lay  down  a  proposition  of  a 


THIBET,  AND   CHINA.  45 

more  positive  character?  This  very  legend  of  Tsong-Kaba, 
which  we  heard  in  the  very  place  of  his  birth,  and  from  the 
mouth  of  several  Lamas,  does  it  not  materially  strengthen 
our  theory?  Setting  aside  all  the  marvelous  features  which 
have  been  added  to  the  story  by  the  imagination  of  the 
Lamas,  it  may  be  fairly  admitted  that  Tsong-Kaba  was  a 
man  raised  above  the  ordinary  level  by  his  genius,  and  also, 
perhaps,  by  his  virtue ;  that  he  was  instructed  by  a  stranger 
from  the  West ;  that  after  the  death  of  the  master  the  dis- 
ciple, proceeding  to  the  West,  took  up  his  abode  in  Thibet, 
where  he  diffused  the  instruction  which  he  himself  had  re- 
ceived. May  it  not  be  reasonably  inferred  that  this  stranger 
with  the  great  nose  was  a  European,  one  of  those  Catholic 
missionaries  who  at  the  precise  period  penetrated  in  such 
numbers  into  Upper  Asia.  It  is  by  no  means  surprising  that 
the  Lamanesque  traditions  should  have  preserved  the  mem- 
ory of  that  European  face,  whose  type  is  so  different  from 
that  of  the  Asiatics.  During  our  abode  at  Kounboum,  we, 
more  than  once,  heard  the  Lamas  make  remarks  upon  the 
singularity  of  our  features,  and  say,  roundly,  that  we  were 
of  the  same  land  with  the  master  of  Tsong-Kaba.  It  may 
be  further  supposed  that  a  premature  death  did  not  permit 
the  Catholic  missionary  to  complete  the  religious  education 
of  his  disciple,  who  himself,  when  afterwards  he  became  an 
apostle,  merely  applied  himself,  whether  from  having  acquired 
only  an  incomplete  knowledge  of  Christian  doctrine,  or 
from  having  apostatized  from  it,  to  the  introduction  of  a 
new  Buddhist  Liturgy.  The  feeble  opposition  which  he 
encountered  in  his  reformation,  would  seem  to  indicate 
that  already  the  progress  of  Christian  ideas  in  these  coun- 
tries had  materially  shaken  the  faith  of  Buddha.  We  shall 
by  and  by  inquire  whether  the  numerous  analogies  between 
the  Buddhists  and  the  Catholics  are  an  obstacle  or  an  aid 
to  the  propagation  of  the  faith  in  Tartary  and  Thibet. 

The  reformation  of  Tsong-Kaba  triumphed  in  all  the 
regions  comprised  between  the  Himalaya  mountains,  the 
frontiers  of  Russia,  and  the  Great  Wall  of  China.  It 
even  made  its  way  into  some  provinces  of  the  Celestial 
Empire,  into  Kan-Sou,  for  example,  Chan-Si,  Petche-Li, 
and  all  Mantchouria.  The  Bonzes  have  retained  the  ancient 
rites,  with  the  exception  only  of  a  few  innovations  which 
have  been  adopted  in  particular  localities.  There  is  now  a 


46  TRAVELS   IN   TARTARY, 

regular  distinction  understood  between  the  two  classes  of 
Lamas,  the  yellow  and  the  gray ;  that  is  to  say,  those  who 
follow  the  reformation  and  those  who  persist  in  the  elder 
worship.  These  two  sects,  which  no  doubt  at  one  time 
treated  each  other  as  rivals,  and  made  war  upon  each  other, 
now  live  in  perfect  harmony.  The  Bonzes  and  the  Lamas 
regard  themselves  as  all  of  the  same  family. 

The  tribe  of  Amdo,  previously  altogether  obscure  and  of 
no  importance  whatever,  has,  since  the  reformation  of  Bud- 
dhism, acquired  a  prodigious  celebrity.  The  mountain  at 
the  foot  of  which  Tsong-Kaba  was  born,  became  a  famous 
place  of  pilgrimage.  Lamas  assembled  there  from  all  parts 
to  build  their  cells,  and  thus  by  degrees  was  formed  that 
flourishing  Lamasery,  the  fame  of  which  extends  to  the 
remotest  confines  of  Tartary.  It  is  called  Kounboum,  from 
two  Thibetian  words  signifying  Ten  Thousand  Images,  and 
having  allusion  to  the  tree  which,  according  to  the  legend, 
sprang  from  Tsong-Kaba's  hair,  and  bears  a  Thibetian 
character  on  each  of  its  leaves. 

It  will  here  be  naturally  expected  that  we  say  something 
about  this  tree  itself.  Does  it  exist?  Have  we  seen  it? 
Has  it  any  peculiar  attributes?  What  about  its  marvelous 
leaves?  All  these  questions  our  readers  are  entitled  to  put 
to  us.  We  will  endeavor  to  answer  as  categorically  as  pos- 
sible. 

Yes,  this  tree  does  exist,  and  we  had  heard  of  it  too  often 
during  our  journey  not  to  feel  somewhat  eager  to  visit  it. 
At  the  foot  of  the  mountain  on  which  the  Lamasery  stands, 
and  not  far  from  the  principal  Buddhist  temple,  is  a  great 
square  enclosure,  formed  by  brick  walls.  Upon  entering 
this  we  were  able  to  examine  at  leisure  the  marvelous  tree, 
some  of  the  branches  of  which  had  already  manifested 
themselves  above  the  wall.  Our  eyes  were  first  directed 
with  earnest  curiosity  to  the  leaves,  and  we  were  filled  with 
an  absolute  consternation  of  astonishment  at  finding  that, 
in  point  of  fact,  there  were  upon  each  of  the  leaves  well- 
formed  Thibetian  characters,  all  of  a  green  color,  some 
darker,  some  lighter  than  the  leaf  itself.  Our  first  impres- 
sion was  a  suspicion  of  fraud  on  the  part  of  the  Lamas ; 
but,  after  a  minute  examination  of  every  detail,  we  could 
not  discover  the  least  deception.  The  characters  all  ap- 
peared to  us  portions  of  the  leaf  itself,  equally  with  its  veins 


THIBET,  AND   CHINA. 


47 


and  nerves ;  the  position  was  not  the  same  in  all ;  in  one 
leaf  they  would  be  at  the  top  of  the  leaf ;  in  another,  in  the 
middle ;  in  a  third,  at  the  base,  or  at  the  side  ;  the  younger 
leaves  represented  the  characters  only  in  a  partial  state  of 
formation.  The  bark  of  the  tree  and  its  branches,  which 
resemble  that  of  the  plane  tree,  are  also  covered  with  these 
characters.  When  you  remove  a  piece  of  old  bark,  the 


The  Tree  of  Ten  Thousand  Images. 

young  bark  under  it  exhibits  the  indistinct  outlines  of 
characters  in  a  germinating  state,  and,  what  is  very  singular, 
these  new  characters  are  not  unfrequently  different  from 
those  which  they  replace.  We  examined  everything  with 
the  closest  attention,  in  order  to  detect  some  trace  of 
trickery,  but  we  could  discern  nothing  of  the  sort,  and  the 
perspiration  absolutely  trickled  down  our  faces  under  the 


48  TRAVELS   IN   TARTARY, 

influence  of  the  sensations  which  this  most  amazing  spec- 
tacle created.  More  profound  intellects  than  ours  may, 
perhaps,  be  able  to  supply  a  satisfactory  explanation  of  the 
mysteries  of  this  singular  tree ;  but  as  to  us,  we  altogether 
give  it  up.  Our  readers  possibly  may  smile  at  our  ignorance  ; 
but  we  care  not,  so  that  the  sincerity  and  truth  of  our  state- 
ment be  not  suspected. 

The  Tree  of  the  Ten  Thousand  Images  seemed  to  us  of 
great  age.  Its  trunk,  which  three  men  could  scarcely  em- 
brace with  outstretched  arms,  is  not  more  than  eight  feet 
high ;  the  branches,  instead  of  shooting  up,  spread  out  in 
the  shape  of  a  plume  of  feathers,  and  are  extremely  bushy ; 
few  of  them  are  dead.  The  leaves  are  always  green,  and 
the  wood,  which  is  of  a  reddish  tint,  has  an  exquisite  odor, 
something  like  that  of  cinnamon.  The  Lamas  informed  us 
that  in  summer,  towards  the  eighth  moon,  the  tree  produces 
large  red  flowers  of  an  extremely  beautiful  character.  They 
informed  us  also  that  there  nowhere  else  exists  another  such 
tree;  that  many  attempts  have  been  made  in  various 
Lamaseries  of  Tartary  and  Thibet  to  propagate  it  by  seeds 
and  cuttings,  but  that  all  these  attempts  have  been  fruitless. 

The  Emperor  Khang-Hi,  when  upon  a  pilgrimage  to 
Kounboum,  constructed,  at  his  own  private  expense,  a 
dome  of  silver  over  the  Tree  of  the  Ten  Thousand  Images  : 
moreover,  he  made  a  present  to  the  Grand  Lama  of  a  fine 
black  horse,  capable  of  traveling  a  thousand  lis  a  day,  and 
of  a  saddle  adorned  with  precious  stones.  The  horse  is 
dead,  but  the  saddle  is  still  shown  in  one  of  the  Buddhist 
temples,  where  it  is  an  object  of  special  veneration.  Before 
quitting  the  Lamasery,  Khang-Hi  endowed  it  with  a  yearly 
revenue,  for  the  support  of  350  Lamas. 

The  fame  of  Kounboum,  due  in  the  first  instance  to  the 
celebrity  of  Tsong-Kaba,  is  now  maintained  by  the  excellent 
discipline  of  the  Lamasery,  and  the  superiority  of  its  teach- 
ing. Its  Lamas  are  deemed  students  throughout  their 
lives,  for  religious  knowledge  is  reputed  inexhaustible.  The 
students  are  distributed  into  four  sections,  or  faculties, 
according  to  the  nature  of  the  special  studies  to  which 
they  desire  to  apply  themselves,  i.  The  Faculty  of  Mysti- 
cism, which  comprehends  the  rules  of  contemplative  life, 
and  the  examples  exhibited  in  the  career  of  the  Buddhist 
saints.  2.  The  Faculty  of  Liturgy,  comprising  the  study  of 


THIBET,  AND   CHINA.  49 

religious  ceremonies,  with  the  expounding  of  all  that  apper- 
tains to  Lamanesque  worship.  3.  The  Faculty  of  Medicine, 
which  applies  itself  to  the  four  hundred  and  forty  maladies 
of  the  human  frame,  to  medical  botany,  and  to  the  phar- 
macopoeia. 4.  The  Faculty  of  Prayers,  the  most  esteemed 
of  all,  the  best  paid,  and,  as  a  matter  of  course,  the  most 
numerous. 

The  voluminous  works  which  serve  as  the  basis  of  instruc- 
tion in  prayers,  are  divided  into  thirteen  series,  which  rep- 
resent, as  it  were,  so  many  degrees  in  the  hierarchy.  The 
place  which  each  student  occupies  in  the  schoolroom  and 
the  temple  service,  depends  upon  the  series  of  theological 
works  through  which  he  has  passed.  Among  the  Lamas, 
you  see  old  men  proclaiming,  by  their  low  position  in  the 
hierarchy,  their  idleness  or  incapacity;  and,  on  the  other 
hand,  mere  youths  elevated,  by  their  application  and  their 
ability,  to  the  highest  ranks. 

In  order  to  obtain  a  degree  in  the  Faculty  of  Prayers,  all 
that  is  required  from  the  student  is  to  recite,  without  stop- 
ping, the  books  he  has  been  directed  to  study.  When  he 
believes  himself  quite  up,  he  gives  intimation  of  this  belief 
to  the  Grand  Lama  of  prayers,  in  the  form  of  a  rich  khata, 
a  dish  of  raisins,  and  some  ounces  of  silver,  in  ingots,  the 
amount  depending  upon  the  degree  at  which  he  aims ;  he 
also  makes  presents  to  the  Lama-examiners.  Although  it 
is,  of  course^  perfectly  understood  that  the  judges  are  incor- 
ruptible, yet  at  Kounboum,  as  elsewhere,  people  do  say  that 
a  few  offerings  to  the  academy  are  not  without  their  effect 
at  any  examination.  Men  are  men  everywhere  ! 

Before  the  principal  temple  of  the  Lamasery,  there  is  a 
large  square  court,  paved  with  broad  stones,  and  surrounded 
with  twisted  columns,  covered  with  colored  sculptures. 
It  is  in  this  enclosure  that  the  Lamas  of  the  Faculty  of 
Prayers  assemble  at  the  lecture  hour,  which  is  announced 
to  them  by  the  sound  of  a  marine  conch ;  here  they  sit, 
according  to  their  rank,  upon  the  bare  stones,  undergoing, 
in  winter,  the  cold,  the  frost,  and  the  snow ;  and  in  summer, 
the  rain  and  the  sun's  heat.  The  professors  alone  are  under 
shelter ;  they  sit  upon  a  sort  of  platform,  covered  with  a 
tent.  It  is  a  singular  spectacle  to  see  all  these  Lamas  with 
their  red  scarfs  and  great  yellow  miters,  so  huddled  together 
that  you  cannot  see  the  flag-stones  on  which  they  sit.  After 


50  TRAVELS   IN   TAKTARY, 

some  of  the  students  have  given  out  the  lesson  of  the  day, 
the  professors,  in  turn,  give  commentaries,  vague  and  in- 
comprehensible as  the  text  itself,  but  nobody  makes  any 
objection ;  the  explanation  is  quite  near  enough.  Besides, 
the  universal  conviction  is  that  the  sublimity  of  a  doctrine 
is  in  exact  proportion  to  its  obscurity  and  its  unintelligibility. 

The  lesson  generally  concludes  with  a  thesis,  supported 
by  a  student  previously  named  for  that  purpose,  and  whom 
the  other  students  are  entitled  to  question,  upon  whatever 
subject  comes  into  their  heads  at  the  time.  There  is  noth- 
ing more  preposterous  than  these  theses,  which  nearly  re- 
mind one  of  those  famous  discussions  of  the  schools  in  the 
middle  ages,  where  there  were  such  furious  argumentations 
de  omni  re  scibili.  At  Kounboum  the  rule  is  for  the  con- 
queror to  mount  on  the  shoulders  of  the  conquered,  and  to 
be  carried  by  him  in  triumph  right  round  the  walls  of  the 
school.  One  day  Sandara  the  Bearded  came  home  from 
lecture,  his  face  radiant  with  unwonted  smiles.  We  soon 
learned  that  he  had  been  the  hero  of  the  theses ;  he  had 
defeated  his  competitor  upon  the  important  question  why 
poultry  and  other  winged  creatures  are  destitute  of  one  of 
the  vital  functions  common  to  all  other  animals.  We 
mention  this  particular  instance,  because  it  will  give  an  idea 
of  the  elevation  and  grandeur  of  Lamanesque  education. 

At  certain  periods  of  the  year,  the  Living  Buddha,  the 
Grand  Superior  of  the  Lamasery,  himself  appears  in  person, 
and  gives,  in  state,  official  expoundings  of  the  Sacred  Books. 
These  commentaries,  though  not  a  bit  more  learned  or  more 
lucid  than  those  of  the  professors,  are  received  as  authority. 
The  Thibetian  language  is  alone  used  in  the  schools. 

The  discipline  of  the  Lamasery  is  vigilant  and  severe.  In 
the  Faculties,  during  the  lectures,  and  in  the  temples,  during 
the  recitation  of  prayers,  you  see  Lama  censors  leaning  upon 
long  iron  rods,  and  maintaining  order  and  silence  among 
the  students.  The  least  infraction  of  the  rules  is  at  once 
visited  with  a  reprimand,  and,  if  necessary,  with  blows  of 
the  iron  rod,  the  old  Lamas  being  equally  liable  to  both  the 
one  and  the  other,  with  the  young  Chabis. 

A  certain  number  of  Lamas  form  the  police  of  the  Lam- 
asery; they  are  attired  in  the  same  manner  as  the  other 
Lamas,  only  their  dress  is  gray,  and  their  miter  black.  Day 
and  night  they  perambulate  the  streets  of  the  city,  armed 


THIBET,  AND   CHINA.  5  I 

with  a  great  whip,  and  re-establish  order  wherever  their 
interposition  has  become  necessary.  Three  tribunals,  pre- 
sided over  by  Lama  judges,  have  jurisdiction  in  all  matters 
that  are  above  the  immediate  authority  of  the  police.  Those 
who  are  guilty  of  theft,  to  however  trifling  an  amount,  are 
first  branded  on  the  forehead  and  on  each  cheek  with  a  hot 
iron  and  then  expelled  from  the  Lamasery. 

The  Buddhist  monasteries,  though  similar  in  many  re- 
spects to  our  own,  exhibit  essential  differences.  The  Lamas 
are  subject,  it  is  tru'e,  to  one  same  rule,  and  to  one  same 
discipline,  but  it  cannot  be  said  that  they  live  in  community. 
You  find  among  them  all  the  graduated  shades  of  poverty 
and  wealth  that  you  see  in  mundane  cities.  At  Kounboum 
we  often  observed  Lamas  clothed  in  rags,  begging,  at  the 
doors  of  their  rich  brethren,  a  few  handfuls  of  barley  meal. 
Every  third  month  the  authorities  make  a  distribution  of 
meal  to  all  the  Lamas  of  the  Lamaseries,  without  distinction, 
but  the  quantity  is  altogether  inadequate.  The  voluntary 
offerings  of  the  pilgrims  come  in  aid,  but,  besides  that  these 
offerings  are  uncertain,  they  are  divided  among  the  Lamas 
according  to  the  position  which  each  occupies  in  the  hier- 
archy, so  that  there  are  always  a  great  many  who  never  re- 
ceive anything  at  all  from  this  source. 

Offerings  are  of  two  sorts,  tea  offerings  and  money  offer- 
ings. The  first  is  operated  in  this  fashion  :  the  pilgrim  who 
proposes  to  entertain  the  brotherhood,  waits  upon  the  supe- 
riors of  the  Lamasery,  and,  presenting  to  them  a  khata,  an- 
nounces that  he  shall  have  the  devotion  to  offer  to  the  La- 
mas a  general  or  special  tea.  The  tea-general  is  for  the 
whole  Lamasery  without  distinction  ;  the  tea-special  is  given 
only  to  one  of  the  four  faculties,  the  selection  being  with  the 
pilgrim.  On  the  day  fixed  for  a  tea-general,  after  the  repeti- 
tion of  morning  prayer,  the  presiding  Lama  gives  a  signal 
for  the  company  to  retain  their  seats.  Then  forty  young 
Chabis,  appointed  by  lot,  proceed  to  the  great  kitchen,  and 
soon  return,  laden  with  jars  of  tea  with  milk ;  they  pass 
along  the  ranks,  and  as  they  come  to  each  Lama,  the  latter 
draws  from  his  bosom  his  wooden  tea-cup,  and  it  is  filled  to 
the  brim.  Each  drinks  in  silence,  carefully  placing  a  corner 
of  his  scarf  before  his  cup,  in  order  to  -modify  the  apparent 
anomaly  of  introducing  so  material  a  proceeding  as  tea- 
drinking  into  so  spiritual  a  spot.  Generally  there  is  tea 


52  TRAVELS   IN   TARTARY. 

enough  presented  to  go  round  twice,  the  tea  being  stronger 
or  weaker  according  to  the  generosity  of  the  donor.  There 
are  some  pilgrims  who  add  a  slice  of  fresh  butter  for  each 
Lama,  and  magnificent  Amphytrions  go  to  the  length,  further, 
of  oatmeal  cakes.  When  the  banquet  is  over,  the  presid- 
ing Lama  solemnly  proclaims  the  name  of  the  pious  pilgrim, 
who  has  done  himself  the  immense  credit  of  regaling  the 
holy  family  of  Lamas ;  the  pilgrim  donor  prostrates  him- 
self on  the  earth ;  the  Lamas  sing  a  hymn  in  his  favor,  and 
then  march  out  in  procession  past  their  prostrate  benefactor, 
who  does  not  rise  until  the  last  of  the  Lamas  has  disap- 
peared. 

Offerings  of  this  sort  are  very  little  for  each  individual 
Lama ;  but  when  you  reflect  that  on  such  occasions  there 
are  assembled  together  more  than  4,000  tea-drinkers,  you  may 
easily  estimate  that  the  aggregate  expense  becomes  a  very 
serious  affair.  In  the  Lamasery  at  Kounboum,  one  single 
tea-general,  without  either  butter  or  cakes,  costs  fifty  ounces 
of  silver,  or  about  twenty  pounds. 

Money  offerings  are  still  more  expensive,  for  they  are  al- 
ways accompanied  with  a  tea-general.  The  money  is  not 
distributed  at  service  time.  After  prayers,  the  presiding 
Lama  announces  that  such  a  pilgrim,  of  such  a  place,  has 
offered  so  many  ounces  of  silver  to  the  holy  family  of 
Lamas,  and  that  the  whole  sum  equally  divided  produces 
such  a  quotient.  In  the  course  of  the  day,  the  Lamas  pro- 
ceed to  the  Offering-office,  where  their  respective  proportion 
is  scrupulously  delivered  to  them. 

There  is  no  particular  period  or  day  fixed  for  the  recep- 
tion of  offerings  :  they  are  always  welcome  ;  however,  at  the 
four  great  festivals  of  the  year,  they  are  more  numerous  and 
more  important  than  at  other  times,  on  account  of  the  greater 
number  of  pilgrims.  After  the  Feast  of  Flowers,  the  King 
of  Souniout,  who  was  at  Kounboum,  made  an  offering, 
before  he  returned  into  Tartary,  of  six  hundred  ounces  of 
silver,  and  a  tea-general  for  eight  days  !  with  butter  and 
cakes  ;  the  total  expense  amounted  to  six  hundred  pounds  ! 
When  the  offering  is  made  by  a  distinguished  personage, 
it  is  customary  for  the  Living  Buddha  to  be  present  at  the 
ceremony,  and  he  receives  for  his  especial  share  an  ingot  of 
silver  weighing  fifty  ounces,  a  piece  of  red  or  yellow  silk,  a 
pair  of  boots,  and  a  miter,  arranged  in  a  basket  decorated 


THIBET,  AND   CHINA.  53 

with  flowers  and  ribbons,  and  covered  with  a  rich  khata. 
The  pilgrim  prostrates  himself  on  the  steps  of  the  altar, 
where  the  Living  Buddha  is  seated,  and  places  the  basket  at 
his  feet.  A  Chabi  takes  it  up,  and  in  return,  presents  to 
the  pilgrim  a  khata  in  the  name  of  the  Living  Buddha, 
whose  business  throughout  is  to  preserve  the  impassibility 
and  dignity  befitting  his  assumed  divinity. 

Besides  the  distributions  and  the  offerings  the  Lamas  of 
Kounboum  employ  various  means  of  improving  their  tem- 
poral condition.  Some  of  them  keep  cows,  and  sell  to 
their  colleagues  the  milk  and  butter  which  help  to  season 
their  tea  and  oatmeal.  Others  form  themselves  into  a  joint- 
stock  company,  and  undertake  the  preparation  of  the  teas- 
general  which  the  pilgrims  present  to  the  community ;  others 
are  tailors,  dyers,  bootmakers,  hatters,  and  so  on,  and  make 
up,  for  a  fixed  remuneration,  the  clothes  of  the  Lamas. 
Lastly,  a  few  of  the  number  have  shops,  wherein  they  sell, 
at  enormous  profit,  various  goods,  which  they  procure  from 
Tang-Keou-Eul  or  Si-Ning-Fou. 

In  the  class  of  industrial  Lamas  there  is,  however,  a  certain 
number  who  derive  their  livelihood  from  occupations  which 
seem  more  conformable  with  the  spirit  of  a  religious  life, 
namely,  the  printing  and  transcribing  the  Lamanesque  books. 
Our  readers  are,  perhaps,  aware  that  the  Thibetian  writing 
proceeds  horizontally,  and  from  left  to  right.  Though  the 
idiom  of  the  Lamas  is  alphabetical,  much  in  the  manner  of 
our  European  languages,  yet  they  make  no  use  of  movable 
type  ;  stereotype  printing  on  wood  is  alone  practised.  The 
Thibetian  books  resemble  a  large  pack  of  cards ;  the  leaves 
are  movable,  and  printed  on  both  sides.  As  they  are 
neither  sewn  nor  bound  together,  in  order  to  preserve  them, 
they  are  placed  between  two  thin  boards,  which  are  fastened 
together  with  yellow  bands.  The  editions  of  the  Thibetian 
books  printed  at  Kounboum  are  very  rude,  the  letters  are 
sprawling  and  coarse,  and  in  all  respects  very  inferior  to 
those  which  emanate  from  the  imperial  printing  press  at 
Peking.  The  manuscript  editions,  on  the  contrary,  are 
magnificent ;  they  are  enriched  with  illustrative  designs,  and 
the  characters  are  elegantly  traced.  The  Lamas  do  not 
write  with  a  brush  like  the  Chinese,  but  use  little  sticks  of 
bamboo  cut  in  the  form  of  a  pen ;  their  inkstand  is  a  little 
copper  box,  resembling  a  jointed  snuff-box,  and  which  is 


54 


TRAVELS   IN   TARTARY, 


Buddhic  Prayer. 

filled  with  cotton  saturated  with  ink.  The  Lamas  size  their 
paper,  in  order  to  prevent  its  blotting ;  for  this  purpose,  in- 
stead of  the  solution  of  alum  used  by  the  Chinese,  they 
sprinkle  the  paper  with  water  mixed  with  one-tenth  part  of 
milk,  a  .simple,  ready,  and  perfectly  effective  process. 

Sandara  the  Bearded  did  not  belong  to  any  of  the  classes 
of  industrials  that  we  have  enumerated ;  he  had  a  business 
of  his  own,  namely,  that  of  taking  in  the  strangers  whom  de- 
votion or  other  motives  brought  to  the  Lamasery.  The 
Mongol-Tartars  in  particular  afforded  him  profitable  employ- 
ment in  this  way.  On  their  arrival  he  would  introduce  him- 
self in  the  character  of  cicerone,  and,  thanks  to  the  easy, 
seductive  elegance  of  his  manners  and  conversation,  he 
always  managed  to  get  engaged  as  their  man  of  business 
during  their  stay.  At  Kounboum  itself  Sandara's  reputation 
was  by  no  means  unequivocal.  The  better  Lamas  shunned 
him,  and  some  of  them  went  so  far  as  to  give  us  a  chari- 
table hint  not  to  confide  too  much  in  his  fine  words,  and 
always  to  keep  an  eye  upon  our  purse  when  in  his  company. 


THIBET,  AND   CHINA.  55 

We  learned  that,  compelled  to  quit  Lha-Ssa  for  some  knavery, 
he  had  vagabondized  for  three  years  through  the  provinces 
of  Sse-Tchouen  and  Kan-Sou,  as  a  strolling  player  and 
fortune-teller.  We  were  not  at  all  surprised  at  this  informa- 
tion. We  had  ourselves  remarked  that  whenever  Sandara 
became  frankly  himself,  his  manner  was  always  that  of  an 
actor. 

One  evening,  when  he  seemed  in  a  more  amiable  humor 
than  ordinary,  we  thought  we  could  extract  from  him  some 
of  his  old  adventures.  "Sandara,"  said  we,  "the  chattering 
Lamas  here  pretend  that  on  your  way  from  Thibet,  you  re- 
mained three  years  in  China."  "The  words  are  truth." 
"  They  say,  too,  that  you  are  a  capital  hand  at  stage  reci- 
tations." Sandara  rose,  clacked  a  sort  of  prelude  with  his 
fingers,  threw  himself  into  a  theatrical  attitude,  and  recited, 
with  emphasis,  some  Chinese  verses.  "  A  Lama  comedian  !  " 
said  we,  laughingly ;  "  this  is  a  marvel  indeed  !  "  "  No, 
no  !  "  cried  he ;  "I  was  first  a  Lama, then  a  comedian, and 
now  I  am  a  Lama  again.  "  Come,"  continued  he,  resuming 
his  accustomed  seat,  "  since  the  chatterers  have  spoken  to 
you  of  my  adventures,  I  will  give  you  the  real  history  of 
them." 

"  After  remaining  for  ten  years  at  Lha-Ssa,  in  the  Lam- 
asery of  Sera,  a  longing  for  my  country  took  possession  of 
my  thoughts ;  the  Three  Valleys  occupied  my  soul.  The 
malady  at  length  became  so  powerful,  that  I  could  not  resist 
it.  I  accordingly  departed,  having  as  my  traveling  com- 
panions four  Lamas  of  Amdo,  who  were  also  returning  home. 
Instead  of  pursuing  the  eastern  route  we  proceeded  south- 
wards, for  in  that  direction  the  desert  is  not  wholly  unin- 
habited. We  journeyed,  pack  on  back,  and  staff  in  hand. 
If  on  our  way  we  came  to  a  black  tent,  we  sought  its  hospi- 
tality, otherwise  we  had  to  pass  the  night  in  the  depths  of 
some  ravine,  or  beneath  some  rock.  You  know  that  Thibet 
is  a  country  covered  with  great  mountains ;  we  had  accord- 
ingly a  continuous  series  of  ascendings  and  descendings. 
Although  it  was  summer,  we  frequently  encountered  heavy 
falls  of  snow.  The  nights  were  very  cold,  but  during  the 
day,  especially  in  the  valleys,  we  were  almost  killed  with  the 
heat. 

"  We  walked  on  merrily,  however.  We  were  all  in  good 
health  and  good  humor,  more  particularly  when  the  shep- 


56  TRAVELS   IN   TARTARY, 

herds  had  made  us  a  present  of  a  kid,  or  a  good  lump  of 
butter.  In  the  country  through  which  we  passed,  we  saw 
some  very  singular  animals;  they  were  not  so  big  as  an 
ordinary  cat,  and  they  were  covered  with  a  sort  of  hair  as 
hard  as  iron  needles.  Whenever  one  of  these  creatures 
perceived  us,  it  immediately  rolled  itself  up,  so  that  you 
could  no  longer  distinguish  head,  tail,  or  feet,  and  became, 
as  it  were,  a  great  ball,  all  bristling  with  long,  hard  thorns. 
At  first  these  beasts  frightened  us ;  we  could  not  compre- 
hend at  all  what  they  were,  for  the  books  of  prayer  say  not 
a  word  about  them.  However,  by  degrees  we  got  courage 
enough  to  examine  them  closely.  As  these  balls  were  too 
prickly  to  be  touched  with  the  hand,  we  placed  a  stick 
horizontally  across  one  of  them,  and  then  pressed  down 
both  ends,  until  we  made  the  ball  open  itself  a  little,  and 
then  there  came  out  a  little  face  like  a  man's,  that  looked  at 
us  fixedly.  We  cried  out  in  great  terror,  and  ran  away  as 
hard  as  we  could.  At  last,  however,  we  grew  accustomed 
to  the  little  animals,  and  they  even  served  for  us  an  amuse- 
ment, for  it  was  good  fun  to  turn  them  over  and  over  down 
the  hills,  with  the  iron  ends  of  our  staves. 

"  We  also  met  with  worms  of  a  very  surprising  kind.  One 
day  when  it  was  very  hot,  we  were  journeying  along  a  little 
stream  that  meandered  through  a  valley,  in  which  the  grass 
grew  very  high.  Towards  noon,  after  drinking  tea,  we  lay 
down  and  slept  on  the  edge  of  the  stream.  You  know  that, 
according  to  the  rule  of  Tsong  Kaba,  the  yellow-mitered 
Lamas  do  not  wear  trousers.  When  we  woke  up,  we  found 
a  number  of  worms  sticking  to  our  legs ;  they  were  of  a 
gray  color,  and  as  big  as  one's  finger.  We  tried  to  get  them 
off,  but  could  not ;  and  as  we  did  not  experience  any  pain 
from  them,  we  waited  to  see  what  would  be  the  end  of  the 
affair.  By  and  by  the  beasts  swelled,  and  when  they  had 
become  quite  round  and  large,  they  dropped  off  themselves. 
Oh  !  Thibet  is  a  singular  country.  You  see  animals  there  that 
are  found  nowhere  else.  Lamas  who  have  not  traveled  in 
the  country  won't  believe  what  we  tell  them  about  it." 
"They  are  wrong,  then,"  said  we,  "for  what  you  have  just 
said  is  in  perfect  conformity  with  the  truth.  These  curious 
animals  that  you  describe  are  not  inhabitants  of  Thibet  only ; 
they  are  very  common  in  our  country.  Those  which  are 
enveloped  with  sharp  thorns,  we  call  hedgehogs ;  and  the 


THIBET,  AND   CHINA.  57 

great  worms  we  call  leeches."  "What!  have  you  seen 
animals  of  the  kind?"  "Often."  "I'm  glad  to  hear  it, 
for  you'll  be  able  to  confirm  what  we  say  to  any  Lamas  that 
don't  believe  us." 

"  Well,  we  went  on  quite  comfortably,  till  we  came  to  the 
Eul  Mountain.  This  mountain  is  very  lofty,  and  covered 
with  a  great  forest  of  pine  and  holly ;  we  rested  at  the  foot 
of  it  during  a  whole  day  in  a  black  tent.  When  night  came, 
two  of  our  number  said  :  '  The  evening  is  fine,  the  moon 
bright ;  we  can't  do  better  than  cross  the  mountain  in  the 
cool  of  the  night.  In  the  morning  it  will  grow  hot,  and  we 
shall  find  it  much  more  laborious  to  climb  the  mountain 
then.'  '  No,'  objected  the  others,  '  night  is  for  wild  beasts ; 
men  should  only  travel  by  day.'  Thus,  you  see,  we  dis- 
agreed about  the  matter.  The  two  first  persisted ;  they 
took  up  their  iron- pointed  staves,  fastened  their  packs 
on  their  shoulders,  and  went  on  their  way.  This,  you 
will  admit,  was  an  ill  step  to  take.  When  pilgrims  have 
said  :  '  Let  us  journey  together,'  they  should  not  part  com- 
pany. 

"  Well,  when  day  broke,  we  also  went  on  our  way — we 
three  who  remained  of  the  five.  Just  as  we  were  reaching 
the  summit  of  the  Eul  Mountain,  '  Tsong-Kaba,'  cried  I, 
'  here  is  an  iron-pointed  staff  on  the  ground.'  '  Why,'  said 
one  of  my  companions,  looking  at  the  staff,  '  this  is  Lobzan's 
staff.'  We  examined  it  closely,  and  clearly  recognized  it. 
'  This,'  said  we,  '  is  what  people  get  by  traveling  at  night. 
They  drop  something  or  other,  and  there  is  not  light  enough 
for  them  to  find  it  again.'  We  went  on.  After  a  short 
further  and  very  rugged  ascent,  we  stepped  on  the  plateau  of 
the  mountain.  We  had  no  sooner  done  so,  than  all  three  sent 
forth  a  cry  of  terror ;  for  we  saw  before  us  another  iron- 
pointed  staff,  Lama's  clothes  torn  in  pieces,  pieces  of  human 
flesh,  and  bones  broken  and  gnawed.  The  earth  torn  up, 
and  the  grass  trodden  down,  indicated  that  a  severe  struggle 
had  taken  place  on  the  spot.  It  was  obvious  at  once  that 
some  wild  beasts,  tigers  or  wolves,  had  killed  and  devoured 
our  companions.  I  stood  for  a  moment  panic-struck  at  the 
horrible  spectacle.  Then  I  wept  like  a  child.  We  rushed 
down  the  other  side  of  the  mountain  with  fear-impelled 
speed.  From  that  moment  our  journey  was  a  sad  and  silent 
one.  Only,  when  we  came  to  a  black  tent,  we  would  re- 


58  TRAVELS   IN   TARTARY, 

count  to  the  shepherds  the  awful  catastrophe  of  our  poor 
comrades,  and  the  relation  afforded  some  slight  alleviation 
of  our  grief. 

"Three  moons  after  our  departure  from  Lha-Ssa,  we 
arrived  at  the  frontier  of  China.  There  we  separated ;  the 
two  Lamas  of  Amdo  turned  to  the  north,  towards  their  own 
country;  while  I,  crossing  the  Wall  of  Ten  Thousand  Lis, 
entered  the  province  of  Sse-Tchouen.  After  a  few  days' 
march,  I  found  in  an  inn,  a  company  of  comedians.  All 
night,  these  people  did  nothing  but  sing,  joke,  and  drink 
rice-wine.  '  In  this  country  of  Sse-Tchouen,'  said  the 
manager  of  the  company  to  me,  '  there  are  no  Lamas. 
What  do  you  propose  to  do  with  that  red  robe  and  that 
yellow  hat  of  yours  ?  '  '  You  are  quite  right,'  said  I ;  '  in  a 
country  of  Lamas,  to  be  a  Lama  is  well ;  but  in  a  land  of 
comedians,  one  must  be  a  comedian.  Will  you  take  me 
into  your  company?'  'Bravo!  bravo!'  cried  everybody; 
'  you  shall  be  one  of  us.'  And  so  saying,  each  made  me  a 
low  bow,  which  I  returned  by  putting  my  tongue  in  my 
cheek,  and  scratching  my  ear,  according  to  the  Thibetian 
manner  of  saluting.  At  first,  I  took  the  matter  as  a  joke ; 
but  by  and  by,  upon  reflecting  that  I  had  no  means  left,  I 
thought  I  might  as  well  take  the  manager  at  his  word,  and 
accordingly  I  became  a  member  of  the  corps. 

"Next  day  I  packed  up  my  religious  costume  and 
assumed  a  mundane  suit.  As  my  memory  had  been  long 
disciplined  by  the  study  of  prayers,  I  found  little  trouble  in 
learning  a  part  in  a  play  and  in  a  few  days  I  became  quite 
a  first-rate  comedian.  We  gave  representations,  during 
upwards  of  a  year,  in  all  the  towns  and  villages  of  Sse- 
Tchouen.  The  company  then  resolving  to  visit  the  province 
of  Yun-Nan,  I  quitted  them,  because  that  expedition  would 
have  carried  me  too  far  from  my  native  Three  Valleys. 
After  the  feast  of  separation  accordingly,  I  proceeded  on  my 
way  to  the  paternal  roof.  The  journey  occupied  nearly  two 
years.  At  everyplace  I  came  to,  I  stopped  a  few  days  and 
gave  representations,  practising  as  amerry-andrew,  and  mak- 
ing a  comfortable  thing  enough  of  it,  for  one  always  gets 
more  by  performing  on  one's  own  account.  I  entered  my 
native  village  in  grand  style,  mounted  on  a  magnificent  ass 
I  had  bought  at  Lan-Tcheou,  and  with  twelve  ounces  of 
silver  in  my  pocket.  I  gave  a  few  representations  to  my 


THIBET,  AND  CHINA.  $g 

countrymen  who  were  amazed  at  my  skill ;  but  I  had  soon 
to  give  up  my  new  profession. 

"  One  evening  when  the  family  were  assembled  to  hear 
some  of  my  Thibetian  stories,  my  mother  maintained  pro- 
found silence  and  her  face  manifested  utter  grief ;  soon  I 
observed  the  tears  trickling  down  her  cheeks.  '  Mother,' 
asked  I,  '  why  do  you  weep  ?  In  my  story  was  there  any- 
thing to  excite  your  tears?  '  '  Thy  story,'  she  replied,  '  pro- 
duces upon  me  no  impression  whatever,  agreeable  or  dis- 
agreeable ;  it  strikes  upon  my  ears,  but  makes  no  way  to 
my  heart.  That  which  moves,  that  which  afflicts  me,  is  the 
thought  that  when  thou  left  us  fourteen  years  ago,  to  visit 
the  Land  of  Saints,  thou  wert  clothed  in  the  sacred  habit 
of  the  Lamas,  and  that  now  thou  art  a  layman  and  a  buf- 
foon.' These  words  confounded  me.  After  a  moment's 
silence  I  rose  and  cried  emphatically :  '  It  is  written  in  the 
Holy  Doctrine,  that  it  is  better  to  honor  one's  father  and 
mother  than  to  serve  the  spirits  of  heaven  and  earth. 
Therefore,  mother,  say  what  you  would  have  me  do,  and 
your  son  will  reverentially  obey  you.'  'Throw  aside  those 
mundane  clothes,'  said  my  mother,  'cut  off  that  tress  of 
hair,  and  re-enter  the  family  of  the  saints.'  I  had  nothing 
to  say  in  reply,  but  prostrated  myself  thrice  on  the  ground, 
in  token  of  submission.  When  a  mother  speaks,  one  must 
obey ;  filial  piety  is  the  basis  of  all  good  doctrine.  In  trans- 
lating for  you  the  ten  great  commandments  of  Jehovah,  I 
remember  that  the  fourth  said  :  '  Thou  shalt  honour  thy 
father  and  thy  mother.' 

"  Next  morning  I  resumed  my  Lama  dress,  and  a  few  days 
after  proceeded  to  Kounboum,  where  I  am  laboring  to 
sanctify  myself." 

These  last  words  of  Sandara  the  Bearded  clearly  merited 
to  be  received  with  a  horse  laugh,  but  we  restrained  our- 
selves by  dint  of  biting  our  lips,  for  we  had  experience  that, 
notwithstanding  his  immense  zeal  for  sanctification,  our 
worthy  tutor  had  not  as  yet  attained  any  very  great  results 
in  the  matter  of  patience  and  mildness. 

This  summary  of  the  adventures  of  Sandara,  at  once  ex- 
plained to  us  how  it  was  that  upon  all  occasions  he  mani- 
fested such  marked  predilection  for  the  men  and  things  of 
China.  The  rules  bequeathed  by  Tsong-Kaba  interdicted 
to  the  Lamas  the  use  of  garlic,  brandy,  and  tobacco; 


60  TRAVELS   IN   TARYTARY, 

garlic  being  prohibited  because  it  is  unbecoming  to  present 
one's  self  before  the  image  of  Buddha  with  bad  breath, 
offensive  in  itself,  and  capable  of  infecting  the  perfume  of 
the  incense ;  brandy,  because  this  fatal  liquor  disturbs  the 
reason  and  excites  the  passions ;  and  tobacco,  because  it 
engenders  idleness,  and  absorbs  precious  hours  that  ought 
to  be  devoted  to  the  study  of  prayers  and  of  doctrine. 
Despite  these  prohibitions,  so  soundly  based,  the  Lamas — 
such  of  them,  at  least,  as  sanctify  themselves  after  the 
manner  of  Sandara — do  not  hesitate  to  smoke,  to  drink, 
and  to  season  their  oatmeal  with  garlic.  All  this,  however, 
is  done  secretly,  and  without  the  knowledge  of  the  police. 
In  the  Lamasery  of  Kounboum,  Sandara  was  the  patron  and 
introducer  of  the  Chinese  hawkers  who  deal  in  these  con- 
traband articles,  and  aided  them  in  the  sale  of  their  goods, 
for  a  small  commission. 

A  few  days  after  the  Feast  of  Flowers,  we  vigorously 
resumed  our  Thibetian  studies  under  the  direction  of 
Sandara,  who  came  every  morning  to  work  with  us.  We 
occupied  ourselves  in  the  translation  of  an  abridgment  of 
Sacred  History  from  the  creation  to  the  preaching  of  the 
Apostles.  We  gave  to  this  work  the  dialogue  form ;  the  two 
interlocutors  being  a  Lama  of  Jehovah  and  a  Lama  of 
Buddha.  Sandara  fulfilled  his  functions  altogether  as  a 
matter  of  business.  The  favorable  tendencies  which  he  at 
first  manifested,  when  we  were  at  Tang-Keou-Eul,  his  cross- 
ings, his  admiration  of  the  Christian  doctrine,  had  been  all  a 
mere  farce.  Religious  feelings  had  no  hold  upon  his  grasp- 
ing, hardened  heart.  He  had  acquired,  by  his  long  abode 
among  the  Chinese,  a  sneering,  cold-blooded,  carping  in- 
credulity, which  he  seemed  to  delight  in  parading  upon  all 
occasions.  In  his  estimation,  all  religions  were  so  many 
devices  invented  by  the  wise  for  the  more  facile  and  effective 
despoilment  of  the  witless.  Virtue  with  him,  was  a  vain 
word,  and  the  man  of  merit,  he  who  made  the  most  of  his 
fellow- men. 

Despite,  however,  these  skeptical  and  impious  opinions, 
Sandara  could  not  prevent  himself  from  feeling  high  ad- 
miration of  the  Christian  doctrine.  He  was  especially 
struck  with  the  concatenation  of  the  historical  facts  which 
he  translated  for  us.  He  found  in  them  a  character  of 
authenticity,  of  which  the  fables  accumulated  in  the  Bud- 


THIBET,  AND   CHINA.  6l 

dhist  books  are  wholly  destitute ;  he  admitted  this,  not  un- 
frequently,  but  always  in  an  unguarded  moment,  for  his 
aim  was  to  support  in  our  presence  his  melancholy  part  of 
a  free-thinker.  When  he  was  with  the  Lamas,  he  was  more 
at  his  ease ;  and  there  he  did  not  hesitate  to  declare  that 
as  to  religious  doctrine,  we  knew  more  about  it  than  all  the 
living  Buddhas  put  together. 

After  some  time,  we  began  to  make  a  certain  se'nsation 
in  the  Lamasery ;  the  Lamas  talked  a  good  deal  to  one  an- 
other about  the  two  Lamas  of  Jehovah,  and  the  new  doc- 
trine they  taught.  It  was  remarked  that  we  were  never 
seen  to  prostrate  ourselves  before  Buddha;  that,  thrice 
a-day,  we  said  prayers  which  were  not  Thibetian  prayers ; 
that  we  had  a  language  of  our  own,  which  nobody  else  un- 
derstood, but  that  with  other  people  we  talked  Tartarian, 
Chinese,  and  a  little  Thibetian.  Here  was  more  than  enough 
to  excite  the  curiosity  of  the  Lamanesque  public.  Every 
day  we  had  visitors,  and  the  conversation  with  them  always 
and  altogether  turned  upon  religious  questions.  Among  all 
the  Lamas  who  visited  us,  we  did  not  find  one  of  the  same 
incredulous  stamp  with  Sandara  the  Bearded ;  they  all,  on 
the  contrary,  seemed  sincerely  religious  and  full  of  faith ; 
many  of  them  attached  the  utmost  importance  to  the  study 
and  knowledge  of  truth;  and  we  found  the  same  men 
coming  again  and  again  to  seek  instruction  from  us  in  our 
holy  religion. 

The  instruction  we  communicated  was  altogether  his- 
torical in  its  plan,  everything  being  carefully  excluded  which 
could  suggest  dispute,  or  arouse  the  spirit  of  contention ; 
we  gave  our  friends  a  simple  and  concise  outline  of  our 
religion,  leaving  them  to  derive  thence,  for  themselves,  con- 
clusions against  Buddhism.  Proper  names  and  dates,  pre- 
cisely set  forth,  produced  more  effect  upon  them  than  the 
most  logical  reasoning.  When  they  had  thoroughly  mas- 
tered the  names  of  Jesus,  of  Jerusalem,  of  Pontius  Pilate, 
the  date  of  four  thousand  years  since  the  creation  of  the 
world,  and  the  names  of  the  twelve  Apostles,  they  had  no 
longer  any  doubts  as  to  the  Redemption,  or  as  to  the  Preach- 
ing of  the  Gospel.  The  connection  which  they  observed 
between  the  history  of  the  Old  Testament  and  that  of  the 
New,  amounted,  in  their  eyes,  to  demonstration.  The  mys- 
teries and  the  miracles  created  no  difficulty  in  their  minds. 


62  TRAVELS   IN  TARTARY, 

After  all  we  have  seen  in  our  long  peregrination,  and 
especially  during  our  abode  in  the  Lamasery  of  Kounboum, 
we  are  persuaded  that  it  is  by  instruction,  and  not  by  con- 
troversy, that  the  conversion  of  the  heathen  is  to  be  effica- 
ciously operated.  Polemics  may  reduce  an  adversary  to 
silence,  may  often  humiliate  him,  may  sometimes  irritate 
him,  but  they  will  never  convince  him.  When  Jesus  Christ 
sent  forth  his  disciples,  he  said  to  them  :  Go  forth  and 
teach  all  nations,  which  does  not  mean  :  go  forth  and  hold 
controversies  with  all  nations.  In  our  days,  two  schools  of 
philosophy,  the  one  recognizing  Descartes  for  its  head,  the 
other  Lamennais,  have  much  disputed  the  question  whether 
paganism  is  a  crime  or  an  error ;  it  appears  to  us  to  be 
neither  the  one  nor  the  other,  but  simply  the  effect  of  ig- 
norance. The  spirit  of  a  pagan  is  enveloped  in  darkness. 
Carry  light  within  that  darkness,  and  the  darkness  will  dis- 
appear :  the  pagan  needs  neither  the  thesis  of  the  Carte- 
sians, nor  the  requisitory  of  the  Lamennaisians  :  all  he  wants 
is  instruction. 

The  eagerness  of  the  Lamas  to  visit  us,  and  especially 
their  favorable  tendencies  towards  Christianity,  gave,  after 
a  while,  umbrage  to  the  zealous  tenacity  of  Sandara ;  he 
turned  desperately  sulky,  and  after  going  through  the  lesson 
of  the  day,  in  the  dryest  and  briefest  manner  possible,  he 
would  say  not  another  word  to  us  for  the  rest  of  the  twenty- 
four  hours,  but  observe  towards  us  the  most  contumelious 
silence.  If  we  asked  him  in  the  humblest  manner  the 
Thibetian  name  of  some  object,  or  the  meaning  of  some 
particular  phrase  in  the  Dialogues,  he  would  not  condescend 
to  a  word  of  reply.  In  this  extremity  we  usually  had  re- 
course to  our  neighbor,  the  young  student  in  medicine,  who 
always  gave  us  the  information  we  needed  with  the  most 
frank  cordiality ;  and  although  he  was  not  very  learned  in 
Thibetian,  we  found  him  of  very  great  utility.  His  open, 
good-natured  character,  moreover,  encouraged  us  to  ask 
him  many  questions  respecting  some  of  the  Lama  practises, 
which  we  desired  to  understand.  In  return  for  these  services, 
we  aided,  with  all  our  hearts,  his  desire  to  become  acquainted 
with  the  Christian  religion.  Far  different  from  Sandara, 
he  was  full  of  respect  for  the  truths  we  announced  to  him ; 
but  his  timid,  irresolute  temperament  kept  him  from  openly 
abjuring  Buddhism.  His  idea  was,  that  he  could  be,  at 


THIBET,  AND   CHINA.  63 

one  and  the  same  time,  a  good  Christian  and  a  fervent 
Buddhist ;  in  his  prayers,  he  invoked  alternately  Tsong- 
Kaba  and  Jehovah,  and  he  carried  his  simplicity  so  far  as 
to  ask  us  sometimes  to  take  part  in  his  religion.-  practises. 

One  day  he  proposed  to  us  a  service  of  devotion  in  favor 
of  all  the  travelers  throughout  the  whole  world.  "  We  are 
not  acquainted  with  this  devotion,"  said  we;  "will  you  ex- 
plain it  to  us?  "  "This  is  it :  you  know  that  a  good  many 


Sending  Horses  to  Travellers. 

travelers  find  themselves,  from  time  to 'time,  on  rugged, 
toilsome  roads.  Some  of  these  travelers  are  holy  Lamas  on 
a  pilgrimage ;  and  it  often  happens  that  they  cannot  pro- 
ceed by  reason  of  their  being  altogether  exhausted ;  in  this 
case  we  aid  them  by  sending  horses  to  them."  "That," 
said  we,  "  is  a  most  admirable  custom,  entirely  conformable 
with  the  principles  of  Christian  charity;  but  you  must  con- 
sider that  poor  travelers  such  as  we  are  not  in  a  position  to 
participate  in  the  good  work :  you  know  that  we  possess 
only  a  horse  and  a  little  mule,  which  require  rest,  in  order 


64  TRAVELS   IN   TARTARY, 

that  they  may  carry  us  into  Thibet."  "  Tsong-Kaba  !  "  ejacu- 
lated the  Lisper,  and  then  he  clapped  his  hands  together, 
and  burst  into  a  loud  laugh.  "What  are  you  laughing  at? 
What  we  have  said  is  the  simple  truth :  we  have  only  a 
horse  and  a  little  mule."  When  his  laughter  at  last  sub- 
sided :  "  It  was  not  that  I  was  laughing  at,"  said  he  ;  "I 
laughed  at  your  misconceiving  the  sort  of  devotion  I  mean  ; 
what  we  send  to  the  travelers  are  paper  horses."  And 
therewith  he  ran  off  to  his  cell,  leaving  us  with  an  excellent 
occasion  for  laughing  in  our  turn  at  the  charity  of  the  Bud- 
dhists, which  we  thus  learned  consisted  in  giving  paper 
horses  to  travelers.  We  maintained  our  gravity,  however,  for 
we  had  made  it  a  rule  never  to  ridicule  the  practises  of  the 
Lamas.  Presently  the  Lisper  returned,  his  hands  filled  with 
bits  of  paper,  on  each  of  which  was  printed  the  figure  of 
a  horse,  saddled  and  bridled,  and  going  at  full  gallop. 
"  Here  !  "  cried  the  Lisper,  "  these  are  the  horses  we  send 
to  the  travelers.  To-morrow  we  shall  ascend  a  high  moun- 
tain, thirty  lis  from  the  Lamasery,  and  there  we  shall  pass 
the  day,  saying  prayers  and  sending  off  horses."  "  How 
do  you  send  them  to  the  travelers?"  "Oh!  the  means 
are  very  easy.  After  a  certain  form  of  prayer,  we  take  a 
packet  of  horses  which  we  throw  up  into  the  air,  the  wind 
carries  them  away,  and  by  the  power  of  Buddha  they  are 
then  changed  into  real  horses,  which  offer  themselves  to 
travelers."  We  candidly  told  our  dear  neighbor  what  we 
thought  of  this  practise,  and  explained  to  him  the  grounds 
upon  which  we  declined  to  take  any  part  in  it.  He  seemed 
to  approve  of  our  sentiments  on  the  subject ;  but  this  ap- 
proval did  not  prevent  him  from  occupying  a  large  portion 
of  the  night  in  fabricating,  by  means  of  the  press,  a  pro- 
digious number  of  horses. 

Next  morning,  before  daybreak,  he  went  off,  accom- 
panied by  several  colleagues,  full,  like  himself,  of  devotion 
for  poor  travelers.  They  carried  with  them  a  tent,  a  boiler, 
and  some  provisions.  All  the  morning  the  wind  blew  a 
hurricane;  when,  towards  noon,  this  subsided,  the  sky 
became  dark  and  heavy,  and  the  snow  fell  in  thick  flakes. 
We  awaited,  with  anxious  impatience,  the  return  of  the 
Stutterer.  The  poor  wretch  returned  in  the  evening,  quite 
worn  out  with  cold  and  fatigue.  We  invited  him  to  rest 
for  awhile  in  our  tent,  and  we  gave  him  some  tea  with  milk, 


THIBET,  AND   CHINA.  65 

and  some  rolls  fried  in  butter.  "  It  has  been  a  dreadful 
day,"  said  he.  "Yes,  the  wind  blew  here  with  great  vio- 
lence." "  I'll  venture  to  affirm  it  was  nothing  here  to  what 
we  found  it  on  the  top  of  the  mountain  :  the  tent,  the 
boiler — everything  we  had  with  us  was  carried  away  by  a 
regular  whirlwind,  and  we  were  obliged  to  throw  ourselves 
flat  on  the  ground  in  order  to  save  ourselves  from  being 
carried  away  too."  "  It's  a  sad  pity  you've  lost  your  tent 
and  boiler."  "  It  is,  indeed,  a  misfortune.  However,  it 
must  be  admitted  that  the  weather  was  very  favorable  for 
conveying  horses  to  the  travelers:  When  we  saw  that  it  was 
going  to  snow,  we  threw  them  all  up  into  the  air  at  once, 
and  the  wind  whisked  them  off  to  the  four  quarters  of  the 
world.  If  we  had  waited  any  longer,  the  snow  would  have 
wetted  them,  and  they  would  have  stuck  on  the  sides  of  the 
mountain."  Altogether  this  excellent  young  man  was  not 
dissatisfied  with  his  day's  work. 

The  twenty-fifth  of  each  moon  is  the  day  devoted  to  the 
transmission  of  horses  to  poor  travelers.  The  practise  is 
not  a  general  rule ;  but  is  left  to  the  devotion  of  individ- 
uals. The  twenty-eighth  of  the  moon  is  set  apart  for 
another  species  of  religious  exercise,  in  which  all  the  Lamas 
are  required  to  participate.  On  the  twenty-seventh  the 
Stammerer  gave  us  notice  of  the  ceremony  in  these  words  : 
"  To-morrow  night  we  shall,  perhaps,  prevent  your  sleeping, 
for  we  shall  have  to  celebrate  our  nocturnal  prayers."  We 
paid  no  special  attention  to  this  intimation,  conceiving  that 
it  simply  meant  that  in  the  course  of  the  night,  the  Lamas 
would  recite  prayers  in  their  cells,  as  they  not  infrequently 
did.  We  accordingly  retired  to  rest  at  our  usual  hour,  and 
fell  asleep. 

Conformably  with  the  warning  of  the  Stammerer,  our 
slumbers  did  not  remain  long  uninterrupted.  First  we 
seemed  to  dream  that  we  heard  a  sort  of  concert  by  a  great 
multitude  of  voices  up  in  the  air.  Imperceptibly  these 
vague,  confused  sounds  became  loud  and  distinct.  We 
awoke  and  heard  clearly  enough  the  chanting  of  Lama- 
nesque  prayers.  In  the  twinkling  of  an  eye,  we  were  up  and 
dressed  and  out  in  the  courtyard,  which  was  illumined  with 
a  pale  light  that  appeared  to  descend  from  above.  In  his 
wonted  corner  sat  old  Akaye,  telling  his  beads.  "  Akaye'," 
asked  we,  "what  is  this  strange  noise  ?  "  "The  nocturnal 

5 


66  TRAVELS   IN   TARTARY, 

prayers.  If  you  want  to  see  more  of  them  you  had  better 
go  on  to  the  terrace."  There  was  a  ladder  resting  in  the 
most  accommodating  manner  against  the  wall.  We  hastily 
ascended  it,  and  became  spectators  of  a  most  singular 
sight.  The  terraces  were  illuminated  by  red  lanterns  sus- 
pended from  long  poles,  and  all  the  Lamas,  attired  in  their 
state  mantles  and  yellow  miters,  were  seated  on  the  roofs  of 
their  houses  chanting  their  prayers  with  a  slow  and  monoto- 
nous voice.  On  the  roof  of  our  own  house  we  found  the 
Stammerer,  the  Kitat-Lama,  and  his  Chabi,  wholly  absorbed 
with  the  ceremony.  We  took  care  not  to  disturb  them,  and 
contented  ourselves  with  merely  looking  on  and  listening. 
Those  innumerable  lanterns,  with  their  red,  fantastic  glare, 
the  buildings  of  the  Lamasery  vaguely  illumined  by  the  re- 
flection of  their  trembling  light,  the  four  thousand  voices 
combining  in  one  immense  concert,  accompanied  from  time 
to  time  by  the  sound  of  trumpets  and  marine  conchs — all 
this  produced  an  effect  that  agitated  the  soul  with  a  sort  of 
vague  terror. 

After  having  gazed  for  awhile  at  this  strange  spectacle, 
we  descended  into  the  courtyard,  where  we  found  old 
Akay£  still  in  the  same  place  and  the  same  position.  "  Well," 
said  he,  "  you  have  seen  the  ceremony  of  nocturnal  pray- 
ers ?  "  "  Yes,  but  we  don't  understand  what  they  precisely 
mean.  Would  it  be  troubling  you  too  much  to  ask  from 
you  some  explanation  of  the  matter  ?  "  "  Not  at  all.  These 
prayers  were  instituted  for  the  purpose  of  driving  away  de- 
mons. You  must  know  that  this  country  was  once  fearfully 
infested  with  demons,  who  caused  maladies  in  the  herds 
and  spoiled  the  milk  of  the  cows ;  they  often  invaded  the 
cells  of  the  Lamas,  and  at  times  carried  their  audacity  to 
the  excess  of  penetrating  into  the  temple  in  the  hour  of 
general  prayer,  their  presence  being  indicated  by  the  con- 
fusion and  discordance  which  immediately  prevailed  in  the 
psalmody.  During  the  night  they  assembled  in  large  num- 
bers in  the  ravine,  where  they  frightened  everybody  with 
cries  and  howlings  so  strange  in  their  character  that  no  man 
could  imitate  them.  A  Lama,  full  of  learning  and  piety, 
invented  the  nocturnal  prayers,  and  the  demons  have  since 
almost  entirely  disappeared  from  the  district.  A  few  come 
here  occasionally,  but  they  don't  do  any  mischief  as  they 
used  to  do."  "  Akaye,"  asked  we,  "  have  you  ever  chanced 


THIBET,  AND   CHINA.  6/ 

to  see  any  of  these  demons  ?  "  "  No,  never  :  and  I'm  sure 
you  have  not  seen  any  of  them."  "  What  makes  you  sup- 
pose so  ?"  "Because  the  demons  only  appear  to  wicked 
Lamas,  and  the  good  Lamas  never  see  them."  At  this 
moment  the  prayer  of  the  Lamas  on  the  house-tops  ceased, 
the  trumpets,  the  bells,  the  drums,  and  the  marine  conchs 
sounded  all  at  once  three  different  times ;  the  Lamas,  then, 
all  sent  forth  together  hideous  cries  and  yells,  like  those  of 
wild  beasts,  and  the  ceremony  terminated.  The  lanterns 
were  extinguished,  and  silence  resumed  its  sway.  We  bade 
old  Akaye"  good  night,  and  once  more  went  to  sleep. 

We  had  been  residing  at  Kounboum  more  than  three 
months,  enjoying  the  friendly  sympathies  of  the  Buddhist 
monks  and  the  protection  of  the  authorities.  But  for  some 
time  past  we  had  been  in  flagrant  opposition  to  a  leading 
rule  of  the  Lamasery.  Strangers  who  pass  through  Koun- 
boum, or  who  merely  reside  there  for  a  short  time,  may 
dress  as  they  please.  Those  persons,  on  the  contrary,  who 
are  connected  in  any  way  with  the  Lamasery,  or  who  are 
making  any  stay  in  the  place,  are  required  to  wear  the 
sacred  dress  of  the  Lamas,  that  is  to  say,  a  red  gown,  a 
small  dalmatica  without  sleeves  and  showing  the  arm,  a  red 
scarf,  and  a  yellow  miter.  This  rule  of  uniformity  is  very 
strictly  enforced ;  and  accordingly,  one  fine  morning,  the 
Grand  Discipline-Lama  sent  an  official  formally  to  request 
that  we  would  observe  the  statutes  of  the  Lamasery.  We 
replied  that,  not  being  of  the  religion  of  Buddha,  we  could 
not  adopt  the  sacred  dress  of  the  Lama,  without  insulting 
our  own  holy  religion ;  but  that  as  we  did  not  wish  to  create 
the  slightest  confusion  in  the  establishment,  we  were  ready 
to  quit  it,  if  we  could  not  obtain  a  dispensation  in  the 
matter  of  costume. 

Several  days  passed  without  anything  further  being  said 
on  this  unpleasant  subject.  Meantime  Samdadchiemba 
arrived  with  the  three  camels,  which  he  had  been  pasturing 
in  a  valley  of  Koukou-Noor.  If  we  had  to  remove,  it  was 
clear  that  his  return  was  most  opportune.  By  and  by,  the 
Lamanesque  government  once  more  sent  us  their  envoy,  to 
say  that  the  rule  of  the  Lamasery  was  inflexible ;  that  they 
grieved  that  our  sublime  and  sacred  religion  did  not  permit 
us  to  comply  with  it ;  but  that  although  we  could  not 
remain  in  the  Lamasery  of  Kounboum,  they  would  gladly 


68  TRAVELS   IN   TARTARY, 

retain  us  in  the  neighborhood,  and  that  to  this  end  they  in- 
vited us  to  go  and  take  up  our  abode  at  Tchogortan,  where 
we  might  wear  what  dress  we  pleased. 

We  had  heard  a  great  deal  about  the  little  Lamasery  of 
Tchogortan,  which  serves  as  a  sort  of  country  house  and 
botanical  garden  for  the  Faculty  of  Medicine.  It  stands 
within  half-an-hour's  walk  of  Kounboum.  The  Grand 
Lamas  and  students  of  the  medical  section  proceed  thither 
every  year,  towards  the  close  of  summer,  and  remain  gen- 
erally for  about  a  fortnight,  collecting  medicinal  plants  on 
the  surrounding  hills.  During  the  remainder  of  the  year 
most  of  the  houses  are  empty,  and  you  scarcely  see  a  single 
soul,  except  a  few  contemplative  Lamas  who  have  hollowed 
out  cells  for  themselves  in  the  most  rugged  declivities  of 
the  mountain. 

The  proposition  of  the  Lamanesque  government  appeared 
to  us  altogether  eligible,  for  the  fine  weather  was  just  setting 
in ;  winter  in  town,  spring  in  the  country — this  was  admi- 
rable !  Our  three  months  abode  at  Kounboum  had  made 
us  tolerably  conversant  with  Lama  manners  ;  we  accordingly 
purchased  a  khata  and  a  small  dish  of  raisins,  with  which 
we  repaired  to  the  Lama  administrator  of  Tchogortan,  who 
received  us  in  the  most  affable  manner,  and  promised  at 
once  to  give  orders  for  the  preparation  of  a  suitable  abode 
for  us.  After  giving  a  splendid  Feast  of  Farewell  to  old 
Akaye,  the  Kitat-Lama,  and  the  Stammerer,  we  loaded  our 
camels  with  our  baggage  and  gaily  proceeded  on  our  way  to 
the  little  Lamasery. 


CHAPTER  III. 

Aspect  of  the  Lamasery  of  Tchogortan— 
Contemplative  Lamas— Lama  Ilerds- 
nie!1 — The  "  Book  of  the  Forty-two 
Points  of  Instruction,  Delivered  by 
Buddha  "—Extract  from  the  Chinese 
Annals,  with  Relation  to  the  Preach- 
ing of  Buddhism  in  China— The 
Black  Tents — Manners  of  the  Si-Fan — Long-Haired  Oxen — Adventures  of  a 
Stuffed  Karba— Lamanesque  Chronicle  of  the  Origin  of  Nations— Alimentary 
Diet — Valuable  Discoveries  in  the  Animal  Kingdom — Manufacture  of  Camel- 
hair  Cord— Frequent  Visits  to  Tchogortan — Classification  of  Argols — Brigand 
Anecdote— Elevation  of  the  Pyramid  of  Peace— The  Faculty  of  Medicine  at 
Tchogortan— Thibetian  Physicians— Departure  for  the  Blue  Sea. 

A  HALF  hour  sufficed  for  us  to  effect  our  removal  from 
Kounboum  to  Tchogortan.  After  skirting  for  some  time 
the  arid  sides  of  a  lofty  mountain,  we  descended  into  a  broad 
valley,  through  which  flowed  a  rivulet,  the  banks  of  which 
were  still  covered  with  ice.  The  place  seemed  full  of  good 

69 


70  TRAVELS   IN   TARTARY, 

pasturage,  but  in  consequence  of  the  coldness  of  the 
climate,  vegetation  is  very  slow  and  very  late  in  the  locality. 
Although  it  was  near  the  month  of  May,  the  nascent  germs 
scarcely  as  yet  colored  the  surface  of  the  soil. 

A  Lama,  with  red,  round  face,  came  to  meet  us,  and  con- 
ducted us  to  the  habitation  which  the  administrator  of  the 
Lamasery  had  prepared  for  our  reception.  We  were  in- 
stalled in  a  large  apartment  which,  only  the  evening  before, 
had  served  as  the  abode  of  sundry  juvenile  calves,  too  young 
and  too  weak  to  follow  the  parent  cows  to  the  mountains. 
Every  pains  had  been  taken  to  clean  the  apartment,  but 
the  success  had  not  been  so  perfect  as  to  preclude  our  dis- 
tinguishing on  the  floor  many  traces  of  the  late  occupants ; 
however,  the  authorities  had  assigned  to  us  the  best  accom- 
modation that  the  Lamasery  afforded. 

Tchogortan  is,  as  we  have  before  stated,  the  country 
house  of  the  Faculty  of  Medicine  of  Kounboum  :  its  aspect 
is  tolerably  picturesque,  especially  in  summer.  The  habita- 
tions of  the  Lamas,  constructed  at  the  foot  of  a  mountain, 
that  terminates  in  a  peak,  are  shaded  by  ancient  trees,  the 
great  branches  of  which  afford  a  retreat  to  infinite  kites  and 
crows.  Some  feet  below  these  cottages,  runs  an  abundant 
stream,  interrupted  by  various  dams  which  the  Lamas  have 
constructed  for  the  purpose  of  turning  their  tchukor,  or 
praying  mills.  In  the  depths  of  the  valley,  and  on  the 
adjacent  hills,  you  see  the  black  tents  of  the  Si- Fan,  and  a 
few  herds  of  goats  and  long-haired  cattle.  The  rocky  and 
rugged  mountain  which  backs  the  Lamasery,  serves  as  an 
abode  for  five  contemplative  monks,  who,  like  the  eagles, 
have  selected  as  the  site  of  their  eyries  the  most  elevated 
and  most  inaccessible  points.  Some  have  hollowed  out 
their  retreat  in  the  living  rock;  others  dwell  in  wooden 
cells,  stuck  against  the  mountain  like  enormous  swallows' 
nests ;  a  few  pieces  of  wood,  driven,  in  to  the  rock,  form  the 
staircase  by  which  they  ascend  or  descend.  One  of  these 
Buddhist  hermits,  indeed,  who  has  entirely  renounced  the 
world,  has  voluntarily  deprived  himself  of  these  means  of 
communication  with  his  fellows ;  a  bag,  tied  to  a  long  string, 
serves  as  the  medium  for  conveying  to  him  the  alms  of  the 
Lamas  and  shepherds. 

We  had  frequent  conversations  with  these  contemplative 
Lamas,  but  we  could  never  exactly  ascertain  what  it  was 


THIBET,  AND   CHINA.  ?I 

they  contemplated  up  there  in  their  nests.  They  themselves 
could  give  nothing  like  a.  clear  idea  of  the  matter ;  they  had 
embraced  this  manner  of  life,  they  told  us,  because  they 
had  read  in  their  books  that  Lamas  of  very  great  sanctity 
had  lived  in  that  way.  However,  they  were  worthy  folks, 
of  peaceful,  simple,  easy  temperaments,  who  passed  their 
waking  hours  in  prayer,  and  when  they  were  tired  of  praying 
relaxed  with  sleep. 

Besides  these  five  hermits,  who  always  dwelt  in  the  rocks 
above,  there  were,  below,  several  Lamas  who  had  charge  of 
the  unoccupied  houses  of  the  Lamasery.  These  by  no 
means,  like  the  former,  looked  at  life  in  its  refined  and 
mystical  aspect ;  they  were,  on  the  contrary,  absorbed  in 
the  realities  of  this  world ;  they  were,  in  fact,  herdsmen. 
In  the  great  house  where  we  were  installed,  there  were  two 
big  Lamas  who  poetically  passed  their  time  in  herding  some 
twenty  cattle,  in  milking  the  cows,  making  butter  and 
cheese,  and  looking  after  the  juvenile  calves.  These 
bucolics  seemed  little  to  heed  contemplation  or  prayer : 
they  sent  forth,  indeed,  frequent  invocations  to  Tsong-Kaba, 
but  this  was  always  on  account  of  their  beasts,  because  their 
cows  mutinied  and  would  not  be  milked,  or  because  the 
calves  capered  out  of  bounds  over  the  valley.  Our  arrival 
afforded  them  a  little  diversion  from  the  monotony  of  pas- 
toral life.  They  often  paid  us  a  visit  in  our  chamber,  and 
always  passed  in  review  the  volumes  of  our  small  traveling 
library,  with  that  timid  and  respectful  curiosity  which  simple 
and  illiterate  persons  ever  manifest  towards  the  productions 
of  the  intellect.  When  they  found  us  writing,  they  forgot 
cows,  and  calves,  and  milk,  and  cheese,  and  butter,  and 
would  stand  for  hours  together  motionless,  their  eyes  fixed 
upon  our  crow-quill  as  it  ran  over  the  paper,  and  left  im- 
pressed there  characters,  the  delicacy  and  novelty  of  which 
were  matters  of  ecstatic  amazement  to  these  simple  crea- 
tures. 

The  little  Lamasery  of  Tchogortan  pleased  us  beyond  our 
hopes.  We  never  once  regretted  Kounboum  any  more  than 
the  prisoner  regrets  his  dungeon  after  he  has  attained  liberty. 
The  reason  was  that  we,  too,  felt  ourselves  emancipated. 
We  were  no  longer  under  the  ferule  of  Sandara  the  Bearded, 
of  that  hard  and  pitiless  taskmaster,  who,  while  giving  us 
lessons  of  Thibetian,  seemed  to  have  undertaken  also  to 


72  TRAVELS   IN   TARTARY, 

discipline  us  in  patience  and  humility.  The  desire  to  attain 
knowledge  had  made  us  submit  to  his  ill-treatment,  but  our 
departure  from  Kounboum  afforded  a  joyful  opportunity  of 
throwing  off  this  leech  which  had,  for  five  whole  months 
obstinately  remained  stuck  to  our  existence.  Besides,  the 
success  we  had  already  achieved  in  the  study  of  the  Thibet- 
ian  tongue,  exempted  us  from  the  future  necessity  of  having 
a  master  at  our  shoulder ;  we  were  quite  strong  enough  now 
to  walk  alone  and  unaided. 

Our  hours  of  labor  were  employed  in  revising  and  analyz- 
ing our  dialogues,  and  in  translating  a  small  Thibetian  work, 
entitled,  the  "  Forty-two  Points  of  Instruction,  delivered  by 
Buddha."  We  possessed  a  magnificent  edition  of  this  work, 
in  four  languages,  Thibetian,  Mongol,  Mantchou,  and 
Chinese ;  so  that,  thus  aided,  we  had  no  occasion  to  recur 
to  the  learning  of  the  Lamas.  When  the  Thibetian  version 
presented  any  difficulty,  all  we  had  to  do,  in  order  to  remove 
it,  was  to  consult  the  three  other  versions,  with  which  we 
were  familiarly  acquainted. 

The  book  in  question,  which  is  attributed  to  Chakya- 
Mouni,  is  a  collection  of  precepts  and  sentences,  urging 
men,  and  especially  religious  persons,  to  the  practise  of 
piety.  In  order  to  give  our  readers  an  idea. of  the  morality 
of  the  Buddhists,  we  will  extract  a  few  passages  from  this 
work,  which  is  of  high  authority  in  Lamanism. 


"  Buddha,  the  Supreme  of  Beings,  manifesting  his  doc- 
trine, pronounced  these  words  :  There  are,  in  living  crea- 
tures, ten  species  of  acts  which  are  called  good,  and  there 
are  also  ten  species  of  acts  which  are  called  evil.  If  you 
ask,  what  are  the  ten  evil  acts ;  there  are  three  which  ap- 
pertain to  the  body;  murder,  theft,  and  impurity.  The 
four  appertaining  to  speech  are  :  words  sowing  discord,  in- 
sulting maledictions,  impudent  lies,  and  hypocritical  ex- 
pressions. The  three  appertaining  to  the  will  are ;  envy, 
anger,  and  malignant  thoughts. 


"  Buddha,  manifesting  his   doctrine,  pronounced   these 
words :  The  wicked  man,  who  persecutes  the  good  man, 


THIBET,  AND   CHINA.  73 

is  like  a  madman,  who,  throwing  back  his  head,  spits 
against  heaven ;  his  spittle,  incapable  of  sullying  heaven, 
merely  falls  back  upon  himself.  And,  again,  he  is  like 
one  who,  the  wind  opposing  him,  throws  dust  at  men ; 
the  dust  does  not  touch  the  men  at  whom  it  was  aimed,  but 
flies  back  into  the  eyes  of  him  who  threw  it.  Beware  of 
persecuting  good  men  lest  calamities  exterminate  you. 


in. 

"  Buddha,  etc.  Beneath  heaven  there  are  twenty  difficult 
things,  i,  Being  poor  and  indigent,  to  grant  benefits  is 
difficult.  2,  Being  rich  and  exalted,  to  study  doctrine,  is 
difficult.  3,  Having  offered  up  the  sacrifice  of  one's  life, 
to  die  veritably,  is  difficult.  4,  To  obtain  a  sight  df  the 
prayers  of  Buddha,  is  difficult.  5,  To  have  the  happiness 
to  be  born  in  the  world  of  Buddha,  is  difficult.  6,  To  com- 
pound with  voluptuousness  and  to  be  delivered  from  one's 
passions,  is  difficult.  7,  To  behold  an  agreeable  object, 
and  not  to  desire  it,  is  difficult.  8,  To  resist  a  tendency 
for  the  lucrative  and  the  exalting,  is  difficult.  9,  To  be  in- 
sulted, and  abstain  from  anger,  is  difficult.  10,  In  the 
whirlwind  of  business  to  be  calm,  is  difficult,  n,  To 
study  much  and  profoundly,  is  difficult.  12,  Not  to  scorn 
a  man  who  has  not  studied,  is  difficult.  13,  To  extirpate 
pride  from  the  heart,  is  difficult.  14,  To  find  a  virtuous  and 
able  master,  is  difficult.  15,  To  penetrate  the  secrets  of 
nature  and  the  profundities  of  science,  is  difficult.  16, 
Not  to  be  excited  by  prosperity,  is  difficult.  17,  To  leave 
wealth  for  wisdom,  is  difficult.  18,  To  induce  men  to  fol- 
low the  dictates  of  conscience,  is  difficult.  19,  To  keep 
one's  heart  always  in  equal  motion,  is  difficult.  20,  Not  to 
speak  ill  of  others,  is  difficult. 


"  The  man  who  seeks  riches,  is  like  a  child  that,  with 
the  sharp  point  of  a  knife,  attempt  to  eat  honey ;  ere  he 
has  time  to  relish  the  sweetness  that  has  but  touched  his 
lips,  nothing  remains  to  him  but  the  poignant  pain  of  a  cut 
in  the  tongue. 


74  TRAVELS  IN  TARTARY, 

v. 

"  There  is  no  passion  more  violent  than  voluptuousness  ! 
Nothing  exceeds  voluptuousness  !  Happily,  there  is  but 
one  passion  of  this  kind ;  were  there  two,  not  a  man  in  the 
whole  universe  could  follow  the  truth. 


VI. 

"  Buddha  pronounced  these  words  in  the  presence  of  all 
the  Charmanas  : '  '  Beware  of  fixing  your  eyes  upon  women  ! 
If  you  find  yourselves  in  their  company,  let  it  be  as  though 
you  were  not  present.  Take  care  how  you  speak  with 
women.  If  you  talk  with  them,  guard  well  your  hearts ;  "let 
your  gonduct  be  irreproachable,  and  keep  ever  saying  to 
yourselves  :  we  who  are  Charmanas,  residing  in  this  world 
of  corruption,  must  be  like  the  flower  of  the  water-lily,  which, 
amid  muddy  water,  contracts  no  stain.' 


"  The  man  who  walks  in  the  path  of  piety  must  look 
upon  the  passions  as  dry  grass  near  a  great  fire.  The  man 
who  is  jealous  of  his  virtue,  should  flee  on  the  approach  of 
the  passions. 

VIII. 

"  A  Charmana  who  passed  whole  nights  chanting  prayers, 
manifested  one  morning,  by  his  sad  suppressed  voice,  great 
depression  and  the  desire  to  withdraw  from  his  calling. 
Buddha  sent  for  this  Charmana,  and  said  to  him,  '  When 
you  were  with  your  family,  what  used  you  to  do  ?  '  'I  was 
always  playing  on  the  guitar.'  Buddha  said  to  him,  '  If 
the  strings  of  the  guitar  became  loose,  what  happened  ? ' 
'  I  obtained  no  sound  from  them.'  '  If  the  strings  were  too 
tight,  what  happened  then  ?  '  '  The  sounds  were  broken.' 
'  When  the  strings  obtained  the  exact  equilibrium  between 
tension  and  flexibility,  what  happened  then  ? '  'All  the 
sounds  accorded  in  perfect  harmony.'  Hereupon  Buddha 

1  Charmanas  (in  Sanscrit,  S'raman*  as)  are  monks  in  the  Lamanesque  hierarchy. 


THIBET,  AND   CHINA.  75 

pronounced  these  words  :  It  is  the  same  with  the  study  of 
doctrine ;  after  you  shall  have  achieved  dominion  over  your 
heart,  and  regulated  its  movements  to  harmony,  it  will  at- 
tain the  acquisition  of  the  truth. 


"  Buddha  put  this  question  to  a  Charmana  :  '  How  long 
a  time  is  fixed  for  the  life  of  man?'  He  replied:  'It  is 
limited  to  a  few  days.'  Buddha  pronounced  these  words  : 
'  You  have  not  yet  acquired  the  knowledge  of  the  doctrine.' 
Then  addressing  himself  to  another  Charmana,  he  put  this 
question  :  '  How  long  a  time  is  fixed  for  the  life  of  man  ? ' 
He  replied  :  'It  is  limited  to  the  time  that  suffices  for  a 
meal.'  Buddha  pronounced  these  words  :  '  So  neither  hast 
thou,  as  yet,  the  knowledge  of  the  doctrine.'  Then  address- 
ing himself  to  a  third  Charmana,  he  put  to  him  this  ques- 
tion :  '  How  long  a  time  is  fixed  for  the  life  of  man  ? '  He 
replied  :  '  It  is  limited  to  the  time  that  suffices  to  emit  a 
breath.'  After  he  had  thus  spoken,  Buddha  pronounced 
these  words :  '  'Tis  well :  thou  mayest  be  said  to  have 
acquired  the  knowledge  of  the  doctrine.' 


"  The  man  who,  practising  piety,  applies  himself  to  ex- 
tirpate the  roots  of  his  passions,  is  like  a  man  passing  be- 
tween his  fingers  the  beads  of  a  chaplet.  If  he  proceeds  by 
taking  them,  one  after  the  other,  he  easily  attains  the  end ; 
so,  by  extirpating,  one  after  the  other,  one's  evil  tendencies 
one  attains  perfection. 

XI. 

"  The  Charmana  who  practises  piety,  may  compare  him- 
self with  the  long-haired  ox,  which,  laden  with  baggage,  is 
making  its  way  through  a  marsh ;  it  dares  look  neither  to 
the  right  nor  to  the  left,  but  goes  straight  on,  hoping  to  get 
clear  of  the  mud  and  to  reach  a  place  of  rest.  The  Char- 
mana, regarding  his  passions  as  more  terrible  than  this  mud, 
if  he  never  diverts  his  eyes  from  virtue,  will  assuredly  attain 
the  height  of  felicity." 


76  TRAVELS   IN   TARTARV, 

We  will  not  prolong  these  extracts.  The  few  we  have 
given  will  suffice  to  convey  an  idea  of  the  matter  and  man- 
ner of  this  book,  which  is  accepted  as  an  authority  alike  by 
the  Bonzes  and  the  Lamas.  It  was  conveyed  from  India 
to  China,  in  the  65th  year  of  the  Christian  era  at  the  epoch 
when  Buddhism  was  beginning  to  make  its  way  in  the 
Celestial  Empire.  The  Chinese  annals  relate  this  event  in 
the  following  terms  : — 

"  In  the  24th  year  of  the  reign  of  Tchao-Wang,  of  the 
dynasty  of  the  Tcheou  (which  corresponds  to  the  year 
1029  B.C.),  on  the  eighth  day  of  the  fourth  moon,  a  light, 
coming  from  the  southwest,  illumined  the  palace  of  the 
king.  The  monarch,  beholding  this  splendor,  interrogated 
concerning  it  the  sages  who  were  skilled  in  predicting  the 
future.  These  presented  to  him  the  books  wherein  it  was 
written,  that  this  prodigy  would  announce  that  a  great  saint 
had  appeared  in  the  west,  and  that  in  a  thousand  years 
after  his  birth,  his  religion  would  spread  into  those  parts. 

"In  the  53d  year  of  the  reign  of  Mou-Wang,  which  is 
that  of  the  Black  Ape  (951  B.  c.),  on  the  fifteenth  day  of 
the  second  moon,  Buddha  manifested  himself  (/.  e.  died) .  A 
thousand  and  thirteen  years  afterwards,  under  the  dynasty 
of  Ming-Ti,  of  the  dynasty  of  the  Han,  in  the  seventh  year 
of  the  reign  of  Young-Ping  (A.  D.  64),  on  the  fifteenth  day 
of  the  first  moon,  the  king  saw  in  a  dream,  a  man  of  the 
color  of  gold,  glittering  like  the  sun,  and  whose  stature 
was  more  than  ten  feet.  Having  entered  the  palace  of  the 
king,  this  man  said,  '  My  religion  will  spread  over  these 
parts.'  Next  day,  the  king  questioned  the  sages.  One  of 
these,  named  Fou-Y,  opening  the  annals  of  the  time  of 
the  Emperor  Tchao-Wang,  of  the  dynasty  of  the  Tcheou, 
pointed  out  the  connection  between  the  dream  of  the  king 
and  the  narrative  in  the  annals.  The  king  consulted  the  an- 
cient books,  and  having  found  the  passage  corresponding 
with  the  reign  of  Tchao-Wang,  of  the  dynasty  of  the  Tcheou, 
was  filled  with  gladness.  Thereupon  he  despatched  the 
officers  Tsa-In  and  Thsin-King,  the  man-of-letters,  Wang- 
Tsun,  and  fifteen  other  persons,  into  the  west,  to  obtain 
information  respecting  the  doctrine  of  Buddha. 

"In  the  loth  year  (A.  D.  67),  Tsa-In  and  the  rest,  hav- 
ing arrived  in  Central  India,  among  the  great  Youei-Tchi, 
met  with  Kas'yamatanga  and  Tcho-Fa-Lan,  and  procured 


THIBET,  AND   CHINA.  77 

a  statue  of  Buddha,  and  books  in  the  language  of  Fan 
(Fan-Lan-Mo,  or  Brahma,  that  is  to  say,  in  Sanscrit),  and 
conveyed  them  on  a  white  horse  to  the  city  of  Yo-Lang. 
Kas'yamatanga  and  Tchou-Fa-Lang,  paid  a  visit  to  the  em- 
peror, attired  as  religious  persons,  and  were  lodged  in  the 
Hong-Lon-Sse,  called  also  Sse  Pin-Ss6  (Hotel  of  the 
Strangers) . 

"In  the  nth  year  (A. D.  68),  the  emperor  ordered  the 
construction  of  the  monastery  of  the  White  Horse,  outside 
the  gate  Yong-Mon,  west  of  the  city  of  Lo  Yang.  Matanga 
there  translated  the  'Sacred  Book  of  Forty-two  Articles.' 
Six  years  after,  Tsa-I'n  and  Tcho-Fa-Lan  converted  certain 
Tao-Sse  to  Buddhism.  Rising  afterwards  into  celestial  space 
they  caused  the  king  to  hear  the  following  verses : — 

"  '  The  fox  is  not  of  the  race  of  the  lions.  The  lamp  has 
not  the  brightness  of  the  sun  or  moon.  The  lake  cannot  be 
compared  with  the  sea ;  the  hills  cannot  be  compared  with 
the  lofty  mountains. 

" '  The  cloud  of  prayer  spreading  over  the  surface  of  the 
earth,  its  beneficial  dew  fecundating  the  germs  of  happiness, 
and  the  divine  rites  operating  everywhere  marvelous  changes, 
all  the  nations  will  advance  according  to  the  laws  of  rein- 
tegration.'  '•' 

Our  first  days  at  Tchogortan  were  entirely  devoted  to  the 
translation  of  the  "  Book  of  Buddha ;  "  but  we  soon  found 
ourselves  compelled  to  devote  a  portion  of  our  time  to  the 
occupations  of  pastoral  life.  We  had  remarked  that  every 
evening  our  animals  had  returned  half-starved,  that  instead 
of  growing  fatter  and  fatter,  they  were  daily  becoming  leaner 
and  leaner;  the  simple  reason  was  that  Samdadchiemba 
took  no  sort  of  pains  to  find  pasturage  for  them.  After 
driving  them  out  somewhere  or  other,  he  cared  not  whither 
he  would  leave  them  to  themselves  on  some  arid  hillside, 
and  himself  go  to  sleep  in  the  sun,  or  stroll  about  chattering 
and  tea-drinking  in  the  black  tents.  It  was  to  no  purpose 
we  lectured  him ;  he  went  on,  just  the  same  as  before,  his 
reckless,  independent  character  having  undergone  no  modi- 
fication whatever.  Our  only  mode  of  remedying  the  evil, 
was  to  turn  herdsmen  ourselves. 

Moreover,  it  was  impossible  to  remain  pertinaciously  and 
exclusively  men  of  letters  when  all  around  seemed  inviting 
us  to  make  some  concessions  to  the  habits  of  this  pastoral 


78  TRAVELS   IN   TARTARY, 

people.  The  Si- Fan,  or  Eastern  Thibetians,  are  nomads, 
like  the  Tartar-Mongols,  and  pass  their  lives  solely  occu- 
pied in  the  care  of  their  flocks  and  herds.  They  do  not  live, 
however,  like  the  Mongol  tribes,  in  huts  covered  with  felt. 
The  great  tents  they  construct  with  black  linen,  are  ordi- 
narily hexagonal  in  form  ;  within  you  see  neither  column  nor 
woodwork  supporting  the  edifice ;  the  six  angles  below  are 
fastened  to  the  ground  with  nails,  and  those  above  are  sup- 
ported by  cords  which,  at  a  certain  distance  from  the  tent, 
rest  horizontally  on  strong  poles,  and  then  slope  to  the 
ground,  where  they  are  attached  to  large  iron  rings.  With 
all  this  strange  complication  of  sticks  and  strings,  the  black 
tent  of  the  Thibetian  nomads  bears  no  slight  resemblance 
to  a  great  spider  standing  motionless  on  its  long  lanky  legs, 
but  so  that  its  great  stomach  is  resting  on  the  ground.  The 
black  tents  are  by  no  means  comparable  with  the  tents  of 
the  Mongols ;  they  are  not  a  whit  warmer  or  more  solid  than 
ordinary  traveling  tents.  They  are  very  cold,  on  the  con- 
trary, and  a  strong  wind  knocks  them  down  without  the  least 
difficulty. 

It  may  be  said,  however,  that  in  one  respect  the  Si-Fan 
seem  more  advanced  than  the  Mongols,  and  to  have  a  ten- 
dency for  approximating  to  the  manners  of  sedentary  nations. 
When  they  have  selected  an  encampment,  they  are  accus- 
tomed to  erect  around  it  a  wall  of  from  four  to  five  feet 
high,  and  within  their  tents  they  construct  furnaces,  which 
are  destitute  neither  of  taste  nor  of  solidity.  These  arrange- 
ments, however,  do  not  create  in  them  any  attachment  to 
the  soil  which  they  have  thus  occupied.  Upon  the  slightest 
caprice  they  decamp,  pulling  down  their  walls  and  other 
masonry  work,  and  carrying  the  principal  stones  with  them 
to  their  next  settlement,  as  part  of  their  furniture.  The 
herds  of  the  Eastern  Thibetians  consist  of  sheep,  goats,  and 
long-haired  cattle ;  they  do  not  breed  as  many  horses  as  the 
Tartars,  but  those  which  they  do  breed  are  stronger  and 
better  formed ;  the  camels  we  find  in  their  country,  belong, 
for  the  most  part,  to  the  Tartar-Mongols. 

The  long-haired  cattle,  in  Chinese  Tchang-Mao-Nieou, 
is  called  yak  by  the  Thibetians,  sarligue  by  the  Tartars,  and 
bceuf  grognant  by  the  French  naturalists.  The  cry  of  this 
animal  does,  in  fact,  resemble  the  grunting  of  a  hog ;  but 
louder  in  tone,  and  longer  in  duration.  The  yak  is  short 


THIBET,  AND   CHINA. 


79 


The  Long-haired  Ox. 


and  thick,  and  not  so  big  as  an  ordinary  ox ;  its  hair  is 
long,  fine,  and  shining,  that  under  the  belly  actually  trailing 
on  the  ground.  Its  hoofs  are  meager,  and  crooked,  like 
those  of  goats ;  and,  like  the  goats,  it  delights  in  clamber- 
ing up  rocks,  and  impending  over  the  most  rugged  preci- 
pices. When  at  play,  it  twists  and  turns  about  its  tail, 
which  terminates  in  a  broad  tuft,  like  a  plume  of  feathers. 
The  flesh  is  excellent ;  the  milk  delicious,  and  the  butter 
made  of  that  milk  beyond  all  praise.  Malte-Brun,  indeed, 
says,  that  the  milk  of  this  animal  smacks  of  tallow.  Matters 
of  taste  are  generally  open  questions,  but  in  this  particular 
instance  we  may  anticipate  that  the  presumption  will  be 
somewhat  in  favor  of  our  opinion,  since,  as  we  believe,  the 
learned  geographer  has  not  had  the  same  opportunities 
with  ourselves  of  drinking  the  milk  in  the  black  tents,  and 
appreciating  its  savor  at  leisure. 

Among  the  herds  of  the  Si-Fan,  you  find  some  yellow 
cattle,  which  are  of  the  same  family  with  the  ordinary 
cattle  of  France,  but  in  general  poor  and  ugly.  The  calf 
of  a  long-haired  cow  and  a  yellow  bull  is  called  Karba ; 
these  seldom  live.  The  long-tailed  cows  are  so  restive  and 
so  difficult  to  milk,  that  to  keep  them  at  all  quiet,  the 
herdsman  has  to  give  them  a  calf  to  lick  meanwhile.  But 


80  TRAVELS   IN   TARTARY, 

for  this  device,  not  a  single  drop  of  milk  could  be  obtained 
from  them. 

One  day,  a  Lama  herdsman,  who  lived  in  the  same  house 
with  ourselves,  came,  with  a  long,  dismal  face,  to  announce 
that  one  of  his  cows  had  calved  during  the  night,  and  that 
unfortunately  the  calf  was  a  karba.  The  calf  died  in  the 
course  of  the  day.  The  Lama  forthwith  skinned  the  poor 
beast,  and  stuffed  it  with  hay.  This  proceeding  surprised 
us  at  first,  for  the  Lama  had  by  no  means  the  air  of  a  man 
likely  to  give  himself  the  luxury  of  a  cabinet  of  natural 
history.  When  the  operation  was  completed,  we  remarked 
that  the  hay-calf  had  neither  feet  nor  head ;  hereupon  it 
occurred  to  us  that,  after  all,  it  was  merely  a  pillow  that  the 
Lama  contemplated.  We  were  in  error,  but  the  error  was 
not  dissipated  until  the  next  morning,  when  our  herdsman 
went  to  milk  his  cow.  Seeing  him  issue  forth,  his  pail  in 
one  hand,  the  hay-calf  under  the  other  arm,  the  fancy 
occurred  to  us  to  follow  him.  His  first  proceeding  was  to 
put  the  hay-karba  down  before  the  cow ;  he  then  turned  to 
milk  the  cow  herself.  The  mamma  at  first  opened  enormous 
eyes  at  her  beloved  infant ;  by  degrees,  she  stooped  her 
head  towards  it,  then  smelt  at  it,  sneezed  three  or  four 
times,  and  at  last  proceeded  to  lick  it  with  the  most  delight- 
ful tenderness.  This  spectacle  grated  against  our  sensi- 
bilities; it  seemed  to  us  that  he  who  first  invented  this 
parody  upon  one  of  the  most  touching  incidents  in  nature, 
must  have  been  a  man  without  a  heart.  A  somewhat  bur- 
lesque circumstance  occurred  one  day  to  modify  the  indig- 
nation with  which  this  trickery  inspired  us.  By  dint  of 
caressing  and  licking  her  little  calf,  the  tender  parent  one 
fine  morning  unripped  it ;  the  hay  issued  from  within,  and 
the  cow,  manifesting  not  the  smallest  surprise  or  agitation, 
proceeded  tranquilly  to  devour  the  unexpected  provender. 

The  Si- Fan  nomads  are  readily  distinguishable  from  the 
Mongols  by  a  more  expressive  physiognomy  and  by  a 
greater  energy  of  character ;  their  features  are  not  so  flat, 
and  their  manners  are  characterized  by  an  ease  and  vivacity 
that  form  a  strong  contrast  with  the  heavy  uncouthness  of 
the  Tartars.  Merry-makings,  noisy  songs,  and  joyous  laugh- 
ter animate  their  encampments,  and  banish  melancholy; 
but  with  this  turn  for  gaiety  and  pleasure,  the  Si- Fan  are  at 
the  same  time  indomitably  brave  and  exceedingly  addicted 


THIBET,  AND   CHINA.  8 1 

to  warfare.  They  accordingly  manifest  the  most  profound 
contempt  for  the  Chinese  authority  and  authorities,  and 
though  inscribed  in  the  imperial  list  of  tributary  nations, 
they  absolutely  refuse  to  render  either  obedience  or  tribute. 
There  are  among  them,  indeed,  several  tribes  that  con- 
stantly exercise  their  brigandage  up  to  the  very  frontiers  of 
the  empire,  the  Chinese  mandarins  never  venturing  to  en- 
counter them.  The  Si- Fan  are  good  horsemen,  though  not 
equal  to  the  Tartars.  The  care  of  their  herds  does  not 
prevent  them  from  carrying  on  a  little  trade  in  the  hair  of 
their  cattle  and  the  wool  of  their  sheep.  They  weave  a 
sort  of  coarse  linen,  of  which  they  make  tents  and  clothing. 
When  they  are  assembled  round  their  great  pot  of  milk-tea, 
they  give  themselves  up,  like  the  Tartars,  to  their  gossiping 
humor,  and  their  passion  for  narratives  of  the  adventures  of 
Lamas  and  brigands.  Their  memory  is  full  of  local  anec- 
dotes and  traditions ;  once  put  them  on  the  track,  and  they 
will  go  on  with  an  interminable  series  of  tales  and  legends. 
One  day,  while  our  camels  were  tranquilly  browsing  some 
thorny  shrubs  in  the  depths  of  the  valley,  we  sought  an 
asylum  from  the  north  wind  in  a  small  tent,  whence  issued 
a  thick  smoke.  We  found  in  it  an  old  man  who,  knees 
and  hands  on  the  ground,  was  puffing  with  all  his  might  at  a 
heap  of  argols  which  he  had  just  placed  on  the  fire.  We 
seated  ourselves  on  a  yak  skin.  The  old  man  crossed  his 
legs,  and  held  out  his  hand  to  us.  We  gave  him  our  tea- 
cups, which  he  filled  with  milk  tea,  saying,  "Temouchi" 
(drink  in  peace).  He  then  gazed  at  us,  alternately,  with 
an  air  of  some  anxiety.  " Aka  (brother),"  said  we,  "this 
is  the  first  time  we  have  come  to  seat  ourselves  in  your 
tent."  "  I  am  old,"  he  replied  ;  "  my  legs  will  scarce  sus- 
tain me ;  otherwise,  I  should  have  come  to  Tchogortan  to 
offer  you  my  khata.  According  to  what  the  shepherds  of 
the  black  tents  have  told  me,  you  are  from  the  farther 
Western  Heaven."  "  Yes,  our  country  is  far  hence."  "Are 
you  from  the  kingdom  of  the  Samba,  or  from  that  of  the 
Poba?  "  "  From  neither ;  we  come  from  the  kingdom  of 
the  French."  "Ah,  you  areFranba?  I  never  before  heard 
of  them.  Tis  such  a  great  place,  that  West !  The  king- 
doms there  are  so  numerous.  But,  after  all,  it  matters  not : 
we  are  all  of  the  same  family,  are  we  not?"  "Yes,  as- 
suredly all  men  are  brothers,  in  whatever  kingdom  each  is 
6 


82  TRAVELS   IN   TARTARY, 

born."  "  That  is  true  :  what  you  say  is  founded  on  reason ; 
all  men  are  brothers.  Yet  we  know  that,  under  heaven, 
there  exist  three  great  families  :  we  men  of  the  west  are  all 
of  the  great  Thibetian  family,  as  I  have  heard."  "  Aka,  do 
you  know  whence  come  the  three  great  families  that  are  be- 
neath the  heaven?  "  "This  is  what  I  have  heard  about  it 
from  Lamas  learned  in  the  things  of  antiquity.  In  the 
beginning,  there  was  on  the  earth  but  one  single  man ;  he 
had  neither  house  nor  tent ;  for  in  those  days,  winter  was 
not  cold  nor  summer  hot ;  the  wind  did  not  blow  with 
violence,  and  there  fell  neither  rain  nor  snow ;  tea  grew  of 
itself  on  the  mountains,  and  the  cattle  had  nothing  to  fear 
from  maleficent  animals.  This  man  had  three  children, 
who  lived  a  long  time  with  him,  feeding  upon  milk  and 
fruits.  After  attaining  a  very  great  age,  this  man  died. 
The  three  children  consulted  what  they  should  do  with  the 
body  of  their  father ;  they  could  not  agree  on  the  point, 
for  each  had  a  different  opinion.  One  of  them  wanted  to 
put  him  in  a  coffin,  and  bury  him ;  the  second  proposed  to 
burn  him ;  the  third  said  it  would  be  better  to  expose  him 
on  the  top  of  a  mountain.  In  the  end,  they  resolved  to 
cut  the  body  into  three  pieces,  to  take  each  of  them  one 
piece,  and  then  to  separate.  The  eldest  had  the  head  and 
arms  for  his  share  :  he  was  the  ancestor  of  the  great  Chinese 
family;  and  this  is  why  his  descendants  have  become 
celebrated  in  arts  and  industry,  and  remarkable  for  their 
intelligence,  and  for  the  devices  and  stratagems  they  can 
invent.  The  youngest,  who  was  the  father  of  the  great 
Thibetian  family,  had  the  chest  and  stomach  for  his  share, 
and  this  is  why  the  Thibetians  are  full  of  heart  and  courage, 
fearing  not  to  encounter  death,  and  ever  having  among 
them  indomitable  tribes.  The  middle  son,  from  whom 
descend  the  Tartar  peoples,  received  as  his  inheritance  the 
lower  part  of  the  body.  You  who  have  traveled  much  in 
the  deserts  of  the  East,  must  know  that  the  Mongols  are 
simple  and  timid,  without  head  and  without  heart;  their 
only  merit  consisting  in  keeping  themselves  firm  on  their 
stirrups,  and  solid  on  their  saddles.  This  is  how  the  Lamas 
explain  the  origin  of  the  three  great  families  that  are  beneath 
heaven,  and  the  difference  of  their  character.  This  is  why 
the  Tartars  are  good  horsemen,  the  Thibetians  good  soldiers, 
and  the  Chinese  good  traders."  As  a  return  to  the  old 


THIBET,  AND   CHINA.  83 

man  fo.r  his  interesting  chronicle,  we  related  to  him  the 
history  of  the  first  man,  Adam,  of  the  Deluge,  and  of  Noah 
and  his  three  children.  He  was  at  first  extremely  pleased  to 
find  in  our  story  also  his  three  great  families ;  but  his  sur- 
prise was  immense,  when  he  heard  us  state  that  the  Chinese, 
the  Tartars,  and  the  Thibetians  were  all  children  of  Shem, 
and  that  besides  these,  there  were  innumerable  nations  who 
composed  the  two  other  families  of  Cham  and  Japhet.  He 
looked  at  us  fixedly,  his  mouth  half  open,  and  his  head, 
from  time  to  time,  thrown  up  in  amazement,  as  much  as  to 
say :  I  never  thought  the  world  was  so  big. 

The  time  had  passed  rapidly  during  this  archaiological 
sitting;  so,  after  saluting  the  old  man,  we  went  to  our 
camels,  which  we  drove  home  to  Tchogortan,  where,  fasten- 
ing them  to  a  stake  at  the  door  of  our  residence,  we  pro- 
ceeded into  our  humble  kitchen  to  prepare  our  evening 
meal. 

Culinarily  speaking,  we  were  far  better  off  at  Tchogortan 
than  at  Kounboum.  In  the  first  place,  we  had  milk,  curds, 
butter,  and  cheese,  a  discretion.  Then  we  had  discovered 
a  perfect  mine,  in  a  hunter  of  the  vicinity.  A  few  days 
after  our  arrival,  this  Nimrod  entered  our  room,  and  taking 
a  magnificent  "hare  from  a  bag  he  carried  at  his  back,  asked 
us  whether  the  Goucho  '  of  the  Western  Heaven  ate  the 
flesh  of  wild  animals.  "Certainly,"  said  we;  "and  we 
consider  hares  very  nice.  Don't  you  eat  them  ?"  "We 
laymen  do,  sometimes,  but  the  Lamas,  never.  They  are 
expressly  forbidden  by  the  Book  of  Prayers  to  eat  black 
flesh."  "  The  sacred  law  of  Jehovah  has  prescribed  no  such 
prohibition  to  us."  "  In  that  case  keep  the  animal ;  and, 
as  you  like  hares,  I  will  bring  you  as  many  of  them  every 
day  as  you  please ;  the  hills  about  Tchogortan  are  com- 
pletely covered  with  them." 

Just  at  this  point,  a  Lama  chanced  to  enter  our  apartment. 
When  he  saw,  stretched  at  our  feet,  the  still  warm  and 
bleeding  form  of  the  hare,  "  Tsong-Kaba  !  Tseng- Kaba  !  " 
exclaimed  he,  starting  back,  with  a  gesture  of  horror,  and 
veiling  his  eyes  with  both  hands.  Then,  after  launching  a 
malediction  against  the  poor  hunter,  he  asked  us  whether 
we  should  dare  to  eat  that  black  flesh?  "Why  not,"  re- 
joined we,  "  since  it  can  injure  neither  our  bodies  nor  our 

1  Goucho  is  a  title  of  honor,  given  to  the  Lamas  by  the  Thibetians. 


84  TRAVELS   IN   TARTARY, 

souls?"  And  thereupon,  we  laid  down  certain  principles 
of  morality,  to  the  purport  that  the  eating  of  venison  is, 
in  itself,  no  obstacle  to  the  acquisition  of  sanctity.  The 
hunter  was  highly  delighted  with  our  dissertation  :  the  Lama 
was  altogether  confounded.  He  contented  himself  with 
saying,  by  way  of  reply,  that  in  us,  who  were  foreigners  and 
of  the  religion  of  Jehovah,  it  might  be  no  harm  to  eat  hares  ; 
but  that  the  Lamas  must  abstain  from  it,  because,  if  they 
failed  to  observe  the  prohibition  and  their  dereliction  be- 
came known  to  the  Grand  Lama,  they  would  be  pitilessly 
expelled  from  the  Lamasery. 

Our  thesis  having  been  thus  victoriously  sustained,  we 
next  proceeded  to  entertain  the  proposition  of  the  hunter, 
to  provide  us  every  day  with  as  many  hares  as  we  pleased. 
First,  we  asked  him  whether  he  was  in  earnest.  Upon  his 
replying  in  the  affirmative,  we  told  him  that  every  morning 
he  might  bring  us  a  hare,  but  on  the  understanding  that  we 
were  to  pay  him  for  it.  "We  don't  sell  hares  here,"  re- 
plied he ;  "  but  since  you  will  not  accept  them  gratuitously, 
you  shall  give  me  for  each  the  value  of  a  gun-charge."  We 
insisted  upon  a  more  liberal  scale  of  remuneration,  and,  at 
last,  it  was  arranged  that  for  every  piece  of  game  he  brought 
us,  we  should  give  him  forty  sapeks,  equivalent  to  about 
four  French  sous. 

We  decided  upon  eating  hares  for  two  reasons.  First, 
as  a  matter  of  conscience,  in  order  to  prevent  the  Lamas 
from  imagining  that  we  permitted  ourselves  to  be  influenced 
by  the  prejudices  of  the  sectaries  of  Buddha ;  and,  secondly, 
upon  a  principle  of  economy ;  for  a  hare  cost  us  infinitely 
less  than  our  insipid  barley-meal. 

One  day,  our  indefatigable  hunter  brought  us,  instead  of 
a  hare,  an  immense  roebuck,  which  is  also  black  flesh  and 
prohibited.  In  order  not  to  compound  in  the  least  degree 
with  Buddhist  superstitions,  we  purchased  the  roebuck,  for 
the  sum  of  three  hundred  sapeks  (thirty  French  sous).  Our 
chimney  smoked  with  venison  preparations  for  eight  consec- 
utive days,  and  all  that  time  Samdadchiemba  was  in  a  most 
amiable  frame  of  mind. 

Lest  we  should  contract  habits  too  exclusively  carnivorous, 
we  resolved  to  introduce  the  vegetable  kingdom  into  our 
quotidian  alimentation.  In  the  desert,  this  was  no  easy 
matter.  However,  by  dint  of  industry,  combined  with  ex- 


THIBET,  AND   CHINA.  85 

perience,  we  ultimately  discovered  some  wild  plants,  which, 
dressed  in  a  particular  manner,  were  by  no  means  to  be 
despised.  We  may  be  permitted  to  enter  into  some  details 
on  this  subject.  The  matter  in  itself  is  of  slight  interest ; 
but  it  may  have  its  use,  in  relation  to  travelers  who  at  any 
future  time  may  have  to  traverse  the  deserts  of  Thibet. 

Wh'en  the  first  signs  of  germination  begin  to  manifest 
themselves,  if  you  scratch  up  the  ground  to  the  depth  of 
about  an  inch,  you  will  find  quantities  of  creeping  roots, 
long  and  thin  like  dog-grass.  This  root  is  entirely  covered 
with  little  tubercles,  filled  with  a  very  sweet  liquid.  In 
order  to  make  an  extremely  nice  dish  of  this  vegetable,  you 
have  only  to  wash  it  carefully  and  then  fry  it  in  butter. 
Another  dish,  not  less  distinguished  in  our  esteem  than  the 
preceding,  was  furnished  by  a  plant  very  common  in  France, 
and  the  merit  of  which  has  never  yet  been  adequately  ap- 
preciated :  we  refer  to  the  young  stems  of  fern ;  when  these 
are  gathered  quite  tender,  before  they  are  covered  with 
down,  and  while  the  first  leaves  are  bent  and  rolled  up  in 
themselves,  you  have  only  to  boil  them  in  pure  water  to 
realize  a  dish  of  delicious  asparagus.  If  our  words  were  of 
any  effect,  we  would  earnestly  recommend  to  the  attention 
of  the  Minister  of  Agriculture  this  precious  vegetable,  which 
abounds,  as  yet  to  no  purpose,  on  our  mountains  and  in 
our  forests.  We  would  also  recommend  to  him  the  nettle 
(iirtica  urens),  which,  in  our  opinion,  might  be  made  an 
advantageous  substitute  for  spinach;  indeed,  more  than 
once,  we  proved  this  by  our  own  experience.  The  nettle 
should  be  gathered  quite  young  when  the  leaves  are  per- 
fectly tender.  The  plant  should  be  pulled  up  whole,  with 
a  portion  of  the  root.  In  order  to  preserve  your  hands 
from  the  sharp  biting  liquid  which  issues  from  the  points, 
you  should  wrap  them  in  linen  of  close  texture.  When 
once  the  nettle  is  boiled,  it  is  perfectly  innocuous,  and  this 
vegetable,  so  rough  in  its  exterior,  then  becomes  a  very 
delicate  dish. 

We  were  able  to  enjoy  this  delightful  variety  of  esculents 
for  more  than  a  month.  Then,  the  little  tubercles  of  the 
fern  became  hollow  and  horny,  and  the  stems  themselves 
grew  as  hard  as  wood  ;  while  the  nettles,  armed  with  a  long 
white  beard,  presented  only  a  menacing  and  awful  aspect. 
Later  in  the  year,  when  the  season  was  more  advanced,  the 


86  TRAVELS   IN   TARTARY, 

perfumed  strawberry  of  the  mountain  and  the  white  mush- 
room of  the  valley,  became  invaluable  substitutes  for  fern 
and  nettle.  But  we  had  to  wait  a  long  time  for  these  luxu- 
ries, the  cold  in  these  countries  being  of  protracted  dura- 
tion, and  the  vegetation,  of  consequence,  exceedingly  late. 
Throughout  June  there  is  snow  still  falling,  and  the  wind  is 
so  cold  that  you  cannot,  without  imprudence,  throw  aside 
your  fur  coats.  With  the  first  days  of  July,  the  warmth  of 
the  sun  begins  to  be  felt,  and  the  rain  falls  in  heavy  showers ; 
no  sooner  has  the  sky  cleared  up,  than  a  warm  vapor  rises 
from  the  earth,  in  surprising  abundance.  You  see  it  first 
skimming  the  surface  of  the  valleys  and  the  low  hills ;  then 
it  condenses,  and  oscillates  about  somewhat  above  the  sur- 
face, becoming,  by  degrees,  so  thick  that  it  obscures  the 
light  of  day.  When  this  vapor  has  ascended  high  enough 
in  the  air  to  form  great  clouds,  the  south  wind  rises,  and 
the  rain  again  pours  down  upon  the  earth.  Then  the  sky 
becomes  clear  once  more,  and  once  more  the  vapor  rises 
and  rises,  and  so  it  goes  on.  These  atmospheric  revolu- 
tions continue  for  a  fortnight.  Meanwhile,  the  earth  is  in 
a  sort  of  fermentation  :  all  the  animals  keep  crouching  on 
the  ground,  and  men,  women,  and  children  feel,  in  every 
limb,  vague,  indescribable  discomfort  and  disability.  The 
Si-Fan  call  this  period  the  season  of  land  vapors. 

Immediately  that  the  crisis  is  past,  the  grass  in  the  valley 
grows  visibly,  and  the  mountains  and  hills  around  are  covered, 
as  by  enchantment,  with  flowers  and  verdure.  The  period 
was  also  one  of  palingenesis  for  our  camels.  They  became 
wholly  divested  of  their  hair,  which  fell  from  them  in  large 
flakes,  like  rags,  and  for  a  few  days  they  were  as  bare  as 
though  they  had  been  closely  shaved  from  the  muzzle  of  the 
nose  to  the  tip  of  the  tail.  In  this  condition,  they  were  per- 
fectly hideous.  In  the  shade  they  shook  with  cold  in  every 
limb,  and  at  night  we  were  obliged  to  cover  them  with  great 
pieces  of  felt  to  keep  them  from  dying  with  cold.  After 
four  days  had  elapsed,  the  hair  began  to  reappear.  First, 
it  was  merely  a  red  down,  extremely  fine  and  curling,  like 
lamb's  wool.  The  intense  ugliness  of  the  animals  during 
their  state  of  nudity,  made  them  appear  perfectly  beautiful 
in  their  new  attire,  which  was  completed  in  a  fortnight. 
Thus  new  dressed,  they  rushed  with  ardor  to  the  pasturages, 
in  order  to  get  up  respectable  dimensions  and  adequate 


THIBET,  AND   CHINA.  8/ 

strength  for  their  autumnal  journey.  To  sharpen  their 
appetites,  we  had  purchased  some  sea  salt,  of  which  we  gave 
them  a  large  dose  every  morning,  before  they  went  into  the 
valley :  and  every  evening,  on  their  return,  we  gave  them 
another  dose,  to  aid  them  to  ruminate,  during  the  night, 
the  immense  mass  of  forage  which  they  had  amassed  in  their 
stomachs  during  the  day. 

The  new  coating  of  our  camels  had  enriched  us  with  an 
immense  quantity  of  hair ;  we  exchanged  one-half  of  it  for 
barley-meal,  and  the  question  then  arose,  what  was  the  best 
use  we  could  make  of  the  remainder  ?  A  Lama,  who  was  a 
skilful  rope-maker,  suggested  an  excellent  idea  :  he  pointed 
out  that  during  the  long  journey  through  Thibet,  we  should 
need  a  large  supply  of  cord  wherewith  to  fasten  the  luggage, 
and  that  ropes  made  of  camel's  hair  were,  on  account  of 
their  flexibility,  the  best  for  cold  countries.  The  suggestion, 
so  full  of  wisdom,  was  at  once  adopted.  The  Lama  gave  us, 
gratuitously,  a  few  lessons  in  his  art,  and  we  set  to  work. 
In  a  very  short  time,  we  were  able  to  twist  our  material 
tolerably  well,  so  as  to  give  it  a  form  approximately,  at  least, 
resembling  rope.  Every  day  when  we  went  out  to  tend  our 
cattle,  each  of  us  took  under  his  arm  a  bundle  of  camel's 
hair,  which  on  his  way  he  twisted  into  the  smaller  strings, 
that,  on  our  return,  we  combined  into  larger  cords. 

Samdadchiemba  contented  himself  with  looking  on  as  we 
worked,  and  with  an  occasional  smile  at  our  slips.  Partly 
through  idleness,  partly  through  vanity,  he  abstained  from 
lending  us  a  hand.  "  My  spiritual  fathers,"  said  he,  one 
day,  "  how  can  people  of  your  quality  demean  yourselves  by 
rope-making?  Would  it  not  be  much  more  proper  to  buy 
what  ropes  you  require,  or  to  give  the  materials  out  to  be 
made  by  persons  in  the  trade?"  This  question  afforded  us 
an  opportunity  of  giving  our  cameleer  a  sound  rating.  After 
having  emphatically  impressed  upon  him  that  we  were  in 
no  position  to  play  the  fine  gentlemen,  and  that  we  must 
closely  study  economy,  we  cited  to  him  the  example  of  St. 
Paul,  who  had  thought  it  no  derogation  from  his  dignity  to 
labor  with  his  hands,  in  order  to  avoid  being  of  charge  to 
the  faithful.  So  soon  as  Samdadchiemba  learned  that  St. 
Paul  had  been  at  the  same  time  a  currier  and  an  apostle,  he 
forthwith  abdicated  his  idleness  and  his  self-sufficiency,  and 
applied  himself  with  ardor  to  rope-making.  What  was  our 


88  TRAVELS   IN   TARTARY. 

astonishment,  on  seeing  the  fellow  at  work,  to  find  that  he 
was  a  first-rate  braider,  for  not  an  inkling  had  he  ever  given 
us  to  that  effect !  He  selected  the  finest  wool,  and  with  it 
wove  bridles  and  halters,  that  were  really  quite  masterpieces 
of  art.  It  is  almost  unnecessary  to  add  that  he  was  forth- 
with placed  at  the  head  of  our  rope-making  establishment, 
and  that  we  submitted  ourselves  altogether  to  his  director- 
ship. 

The  fine  weather  brought  to  Tchogortan  a  great  number 
of  visitors  from  Kounboum,  who  sought  at  once  change  of 
air,  and  temporary  relaxation  from  their  studies.  Our  apart- 
ment now  became  a  point  of  pilgrimage,  for  no  one  thought 
of  spending  a  day  at  Tchogortan  without  paying  a  visit  to 
the  Lamas  of  the  Western  Heaven.  Those  Lamas,  with 
whom  we  had  formed  a  more  intimate  acquaintance  at  Koun- 
boum, and  who  had  begun  there  to  inform  themselves  as  to 
the  truths  of  the  Christian  religion,  were  attracted  by  a  far 
higher  motive  than  curiosity;  they  desired  to  discourse 
further  of  the  holy  doctrine  of  Jehovah,  and  to  seek  from  us 
explanations  of  difficulties  which  had  occurred  to  them. 
Oh  !  how  our  hearts  were  penetrated  with  ineffable  joy  when 
we  heard  these  Buddhist  monks  pronounce  with  respect  the 
sacred  names  of  Jesus  and  of  Mary,  and  recite,  with  mani- 
fest devotion,  the  prayers  we  had  taught  them.  The  great 
God,  we  doubt  not,  will  place  to  their  favorable  account, 
these  first  steps  in  the  path  of  salvation,  and  will  not  fail  to 
send  shepherds  to  bring  quite  home  to  the  fold  these  poor 
wandering  sheep. 

Among  the  Lamas  who  came  to  recreate  for  a  while  at 
Tchogortan,  we  remarked  especially  a  number  of  Tartar- 
Mongols,  who,  bringing  with  them  small  tents,  set  them  up 
in  the  valley  along  the  stream,  or  upon  the  sides  of  the  most 
picturesque  hills.  There  they  passed  whole  days  reveling 
in  the  delight  of  the  independent  life  of  the  nomads,  forget- 
ting for  awhile  the  constraint  and  confinement  of  the  Lam- 
anesque  life,  in  the  enjoyment  of  the  free  life  of  the  tent. 
You  saw  them  running  and  frolicking  about  the  prairie  like 
children,  or  wrestling  and  exercising  the  other  sports  which 
recalled  the  days  and  the  land  of  their  boyhood.  The  re- 
action with  many  of  these  men  became  so  strong,  that  even 
fixity  of  tent  became  insupportable,  and  they  would  take  it 
down  and  set  it  up  again  in  some  other  place,  three  or  four 


THIBET,  AND   CHINA,  539 

times  a  day ;  or  they  would  even  abandon  it  altogether,  and 
taking  their  kitchen  utensils  and  their  pails  of  water  and 
their  provisions  on  their  shoulders,  would  go,  singing  and 
dancing  as  they  went,  to  boil  their  tea  on  the  summit  of 
some  mountain,  from  which  they  should  not  descend  till 
nightfall. 

We  observed,  also,  flocking  to  Tchogortan,  another  class 
of  Lamas  not  less  interesting  than  the  Mongols  ;  they  always 
arrived  at  daybreak ;  their  garments  were  tucked  up  to  the 
knees,  and  on  their  backs  were  large  osier  baskets ;  all  day 
long  they  would  traverse  the  valley  and  the  adjacent  hills,  col- 
lecting, not  strawberries  and  mushrooms,  but  the  dung  which 
the  herds  of  the  Si- Fan  deposit  in  all  directions.  On  account 
of  this  particular  occupation,  we  named  these  Lamas  Lama- 
Argoleers,  from  the  Tartar  word  argol,  which  designates 
animal  excrement,  when  dried  and  prepared  for  fuel.  The 
Lamas  who  carry  on  this  class  of  business,  are  in  general  idle, 
irregular  persons,  who  prefer  vagabondizing  about  on  the 
hills  to  study  and  retirement ;  they  are  divided  into  several 
companies,  each  working  under  the  direction  of  a  superin- 
tendent, who  arranges  and  is  responsible  for  their  operations. 
Towards  the  close  of  the  day,  each  man  brings  the  portion 
he  has  collected  to  the  general  depot,  which  is  always  situ- 
ate at  the  foot  of  some  well,  or  in  the  hollow  of  some  valley. 
There  the  raw  material  is  carefully  elaborated  ;  it  is  pounded 
and  molded  into  cakes,  which  are  placed  to  dry  in  the  sun, 
and  when  completely  dessicated,  are  symmetrically  piled, 
one  on  the  other,  the  stack,  when  formed,  being  covered 
with  a  thick  layer  of  dung,  to  protect  it  from  the  dissolving 
action  of  the  rain.  In  the  winter,  this  fuel  is  conveyed  to 
Kounboum,  and  there  sold. 

The  luxurious  variety  of  combustibles  which  the  civilized 
nations  of  Europe  enjoy,  have  exempted  us  from  the  neces- 
sity of  making  any  very  profound  researches  into  the  divers 
qualities  of  argols.  Such  has  not  been  the  case  with  the 
shepherd  and  nomadic  peoples.  Long  experience  has  en- 
abled them  to  classify  argols,  with  a  perspicuity  of  appreci- 
ation which  leaves  nothing  to  be  desired  in  that  particular 
respect.  They  have  established  four  grand  divisions,  to 
which  future  generations  will  scarcely  be  able  to  apply  any 
modification. 

In  the  first  rank  are  placed  the  argols  of  goats  and  sheep  ; 


9O  TRAVELS   IN  TARTARY, 

a  glutinous  substance  that  enters  largely  into  its  composi- 
tion, communicates  to  this  combustible  an  elevation  of  tem- 
perature that  is  truly  astonishing.  The  Thibetians  and  Tar- 
tars use  it  in  the  preparation  of  metals;  a  bar  of  iron, 
placed  in  a  fire  of  these  argols,  is  soon  brought  to  white 
heat.  The  residuum  deposited  by  the  argols  of  goats  and 
sheep  after  combustion,  is  a  sort  of  green  vitreous  matter, 
transparent,  and  brittle  as  glass,  which  forms  a  mass  full  of 
cavities  and  very  light ;  in  many  respects,  closely  resembling 
pumice  stone.  You  don't  find  in  this  residuum  any  ash 
whatever,  unless  the  combustion  has  been  mixed  with  for- 
eign matter.  The  argols  of  camels  constitute  the  second 
class ;  they  burn  easily,  and  throw  out  a  fine  flame,  but  the 
heat  they  communicate  is  less  vivid  and  less  intense  than 
that  given  by  the  preceding.  The  reason  of  this  difference 
is,  that  they  contain  in  combination  a  smaller  proportion  of 
glutinous  substance.  The  third  class  comprehends  the 
argols  appertaining  to  the  bovine  species ;  these,  when 
thoroughly  dry,  burn  readily,  and  produce  no  smoke  what- 
ever. This  is  almost  the  only  fuel  you  find  in  Tartary  and 
Thibet.  Last  come  the  argols  of  horses  and  other  animals 
of  that  family.  These  argols  not  having,  like  the  others, 
undergone  the  process  of  rumination,  present  nothing  but  a 
mass  of  straw  more  or  less  triturated ;  they  throw  out  a 
great  smoke  when  burning,  and  are  almost  immediately  con- 
sumed. They  are  useful,  however,  for  lighting  a  fire,  filling 
the  office  of  tinder  and  paper  to  the  other  combustibles. 

We  perfectly  understand  that  this  rapid  and  incomplete 
essay  on  argols  is  not  of  a  character  to  interest  many  read- 
ers ;  but  we  did  not  feel  justified  in  either  omitting  or 
abridging  it,  because  it  has  been  an  object  with  us  to  neglect 
no  document  that  might  be  of  assistance  to  those  who,  after 
us,  may  venture  upon  nomadic  life  for  awhile. 

The  inhabitants  of  the  valley  of  Tchogortan,  though  in 
the  apparent  enjoyment  of  profound  peace,  are,  neverthe- 
less, an  incessant  prey  to  the  fear  of  the  brigands,  who,  they 
informed  us,  make  periodical  incursions  from  the  mountains, 
and  carry  off  all  the  cattle  they  can  find.  It  was  stated 
that  in  1842,  these  had  come  in  a  large  body,  and  devas- 
tated the  whole  of  the  surrounding  country.  At  a  moment 
when  they  were  least  expected,  they  issued  from  all  the  out- 
lets of  the  mountain,  and  spread  over  the  valley,  sending  forth 


THIBET,  AND   CHINA.  9! 

fearful  cries,  and  discharging  their  matchlocks.  The  shep- 
herds, terror-struck  by  this  unforeseen  attack,  had  not  even 
thought  of  the  slightest  resistance,  but  had  fled  in  disorder, 
carrying  with  them  only  that  which  they  happened  to  lay 
their  hands  upon  at  the  moment.  The  brigands,  profiting 
by  this  panic  fear,  burned  the  tents,  and  collected,  in  one 
large  enclosure,  formed  with  ropes,  all  the  cattle  and  sheep 
they  found  in  and  about  the  place.  They  then  proceeded 
to  the  little  Lamasery  of  Tchogortan.  But  the  Lamas  had 
already  disappeared,  with  the  exception  of  the  hermits,  who 
remained  perched  on  their  nests  on  the  rocks.  The  brigands 
carried  off  or  demolished  everything  they  came  to ;  they 
burned  the  idols  of  Buddha,  and  broke  down  the  dams  that 
had  been  constructed  for  the  purpose  of  turning  the  praying- 
mills.  Three  years  after  the  event,  we  still  saw  the  marked 
traces  of  their  ferocious  devastations.  The  Buddhist  tem- 
ple, which  had  stood  at  the  foot  of  the  mou»tain,  had  not 
been  rebuilt.  Its  ruins,  blackened  with  their  conflagrations, 
and  some  calcined  portions  of  the  idols  lay  strewed  upon 
the  grass.  The  Lama  hermits  were  spared,  indeed ;  but 
this,  no  doubt,  was  simply  because  the  brigands  saw  it  would 
be  too  protracted  and  too  arduous  a  labor  to  achieve  the 
tormenting  them  in  their  lofty  and  almost  inaccessible  abodes. 
The  excesses  which  they  perpetrated  against  the  black  tents 
and  against  the  temple  of  Buddha  itself,  showed  that,  if  they 
left  the  poor  recluses  unscathed,  it  was  by  no  means  from 
respect  or  compassion. 

So  soon  as  the  news  of  the  arrival  of  the  brigands  reached 
Kounboum,  the  whole  Lamasery  was  afoot,  and  in  com- 
motion. The  Lamas  rushed  to  arms  with  loud  vociferations. 
They  caught  up  whatever  in  the  shape  of  a  weapon  first 
came  to  hand,  and  dashed  off,  confusedly,  toward  the  Lam- 
asery of  Tchogortan.  But  they  arrived  there  too  late  ;  the 
brigands  had  disappeared,  carrying  off  all  the  flocks  and 
herds  of  the  Si-Fan,  and  leaving  behind  them  in  the  valley 
nothing  but  smoking  ruins. 

The  shepherds  who,  since  this  event,  had  returned  and 
set  up  their  tents  amidst  the  pasturages  of  Tchogortan, 
were  always  on  the  watch,  fearful  of  a  new  aggression. 
From  time  to  time  some  of  them,  armed  with  lances  and 
guns,  would  patrol  the  neighborhood ;  a  precaution  which 
though  it  would  certainly  have  by  no  means  intimidated  the 


TRAVELS   IN   TARTARY, 


The  Pyramid  of  Peace. 

brigands,  had  at  least  the  advantage  of  communicating  a 
certain  degree  of  fancied  security  to  the  population. 

Towards  the  end  of  August,  while  we  were  quietly  occu- 
pied in  the  manufacture  of  our  ropes,  sinister  rumors  began 
to  circulate ;  by  degrees  they  assumed  all  the  character  of 
certain  intelligence  and  no  doubt  was  entertained  that  we 
were  threatened  with  a  new  and  terrible  invasion  of  brig- 
ands. Every  day  we  were  alarmed  with  some  fresh  fact  of 
a  formidable  nature.  The  shepherds  of  such  a  place  had 
been  surprised,  their  tents  burned,  and  their  flocks  driven 
off.  Elsewhere  there  had  been  a  tremendous  battle,  in 
which  a  number  of  persons  had  been  killed.  These  rumors 
became  so  substantially  alarming  that  the  administrators  of 
the  Lamasery  felt  bound  to  adopt  some  measures  on  the 
subject.  They  despatched  to  Tchogortan  a  Grand  Lama 
and  twenty  students  of  the  Faculty  of  Prayers,  charged  with 
the  task  of  preserving  the  locality  from  any  unpleasant 
occurrence.  On  their  arrival,  these  Lamas  convoked  the 


THIBET,  AND   CHINA.  93 

chiefs  of  the  Si- Fan  families,  and  announced  that  now  they 
were  come,  the  people  had  nothing  to  fear.  Next  morning, 
they  all 'ascended  the  highest  mountain  in  the  neighbor- 
hood, set  up  some  traveling  tents  there,  and  proceeded  to 
recite  prayers  to  the  accompaniment  of  music.  They  re- 
mained in  this  encampment  two  whole  days,  which  they 
occupied  in  praying,  in  exorcising,  and  in  constructing  a 
small  pyramid  of  earth,  whitened  with  lime,  and  above 
which  floated,  at  the  end  of  a  mast,  a  flag  on  which  were 
printed  various  Thibetian  prayers.  This  modest  edifice  was 
entitled  the  Pyramid  of  Peace.  These  ceremonies  com- 
pleted, the  Lamas,  great  and  small,  folded  their  tents,  de- 
scended from  the  mountain,  and  quietly  returned  to  Koun- 
boun,  fully  persuaded  that  they  had  opposed  to  the  brigands 
an  impassable  barrier. 

The  Pyramid  of  Peace  did  not  appear,  however,  to  have 
infused  equal  confidence  into  the  hearts  of  the  herdsmen ; 
for,  one  fine  morning,  they  all  decamped  together,  bag  and 
baggage,  and  went  with  their  herds  and  flocks  to  seek  a  less 
dangerous  position  elsewhere.  They  invited  us  to  follow 
their  example,  but  we  preferred  to  remain  where  we  were, 
for  in  the  desert  there  is  scarcely  one  place  more  secure  than 
another.  The  flight  of  the  shepherds,  besides,  seemed  to 
us  a  guarantee  that  our  tranquillity  would  not  be  disturbed, 
for  we  considered  that  the  brigands,  when  they  learned  that 
no  flocks  remained  in  the  valley  of  Tchogortan,  would  feel 
no  interest  in  paying  us  a  visit.  We  therefore,  in  our  turn, 
raised  up  in  our  hearts  a  Pyramid  of  Peace,  in  the  form  of  a 
firm  reliance  on  the  divine  protection ;  and,  thus  fortified, 
we  abode  calmly  and  fearlessly  in  our  adopted  home. 

For  some  days  we  enjoyed  the  most  profound  solitude. 
Since  the  disappearance  of  the  herds  and  flocks,  the  argoleers, 
having  nothing  to  do,  had  kept  away.  We  were  alone  with 
a  Lama,  left  in  charge  of  the  Lamasery.  Our  animals  prof- 
ited by  the  change,  for  now  all  the  pasturages  of  the  valley 
were  theirs ;  they  could  browse  wherever  they  liked  over  the 
valley,  fearless  of  meeting  a  single  competitor. 

The  desert,  however,  became  after  a  time  once  more  alive, 
and  towards  the  commencement  of  September,  the  I>amas 
of  the  Faculty  of  Medicine  repaired  to  Tchogortan,  for  the 
purpose  of  botanizing.  The  disposable  houses  received  all 
they  could  contain,  and  the  rest  dwelt  in  tents,  sheltered  by 


94  TRAVELS   IN   TARTARY, 

the  great  trees  of  the  Lamasery.  Every  morning,  after  they 
have  recited  their  prayers  in  common,  drunk  their  buttered 
tea,  and  eaten  their  bailey-meal,  all  the  students  in  medicine 
"tuck  up  their  garments,  and  go  forth  on  the  mountains, 
under  the  guidance  of  one  of  their  professors.  They  are 
each  provided  with  a  long  iron-pointed  stick  and  a  small 
pick-ax ;  a  leathern  bag,  filled  with  meal,  is  suspended  from 
the  girdle,  and  some  carry  at  their  backs  great  tea-kettles, 
for  the  Faculty  spend  the  entire  day  on  the  mountain.  Be- 
fore sunset,  the  Lama  physicians  return  laden  with  perfect 
fagots  of  branches,  and  piles  of  plants  and  grasses.  As 
you  see  them  weariedly  descending  the  mountains,  supported 
by  their  long  staves  and  bearing  these  burdens,  they  look 
more  like  poaching  woodcutters  than  like  future  doctors  in 
medicine.  We  were  often  obliged  to  escort  in  person  those 
of  the  number  who  had  special  charge  of  the  aromatic 
plants ;  for  our  camels,  which,  attracted  by  the  odor,  always 
put  themselves  in  pursuit  of  these  personages,  would  other- 
wise inevitably,  and  without  the  smallest  scruple,  have  de- 
voured those  precious  simples,  destined  for  the  relief  of 
suffering  humanity.  The  remainder  of  the  day  is  occupied 
in  cleaning  and  spreading  out  on  mats  these  various  products 
of  the  vegetable  kingdom.  The  medical  harvest  lasted 
eight  whole  days.  Five  other  days  are  devoted  to  the 
selection  and  classification  of  the  various  articles.  On  the 
fourteenth  day,  a  small  portion  is  given  to  each  student,  the 
great  bulk  remaining  the  property  of  the  Faculty  of  Medicine. 
The  fifteenth  day  is  kept  as  a  festival,  in  the  form  of  a  grand 
banquet  of  tea  with  milk,  barley-meal,  little  cakes  fried  in 
butter,  and  boiled  mutton.  Thus  terminates  this  botanico- 
medical  expedition,  and  the  illustrious  Faculty  gaily  returns 
to  the  Grand  Lamasery. 

The  drugs  collected  at  Tchogortan  are  deposited  in  the 
general  drug-room  of  Kounboum.  When  they  have  been 
thoroughly  dried  in  the  heat  of  a  moderate  fire,  they  are 
reduced  to  powder,  and  then  divided  into  small  doses,  which 
are  neatly  enveloped  in  red  paper,  and  labeled  with  Thibet- 
ian  characters.  The  pilgrims  who  visit  Kounboum  buy  these 
remedies  at  exorbitant  prices.  The  Tartar-Mongols  never 
return  home  without  an  ample  supply  of  them,  having  an 
unlimited  confidence  in  whatever  emanates  from  Koun- 
boum. On  their  own  mountains  and  prairies  they  would 

f 


THIBET,  AND   CHINA.  95 

find  exactly  the  same  plants,  the  same  shrubs,  the  same 
roots,  the  same  grasses ;  but  then  how  different  must  be  the 
plants,  shrubs,  roots,  and  grasses  that  grow  and  ripen  in  the 
birthplace  of  Tsong-Kaba! 

The  Thibetian  physicians  are  as  empirical  as  those  of  other 
countries — possibly  somewhat  more  so.  They  assign  to  the 
human  frame  forty  hundred  and  forty  maladies,  neither  more 
nor  less.  The  books  which  the  Lamas  of  the  Faculty  of 
Medicine  are  obliged  to  study  and  to  learn  by  heart,  treat 
of  these  four  hundred  and  forty  maladies,  indicating  their 
characteristics,  the  means  of  identifying  them  and  the 
manner  of  combating  them.  These  books  are  a  hotch-potch 
of  aphorisms,  more  or  less  obscure,  and  of  a  host  of  special 
recipes.  The  Lama  physicians  have  not  so  great  a  horror 
of  blood  as  the  Chinese  physicians  have — they  bleed  some- 
times, and  cup  often.  In  the  latter  operation,  they  first 
subject  the  skin  of  the  part  to  slight  excoriations,  and  after- 
wards place  over  it  a  bullock's  horn,  open  at  the  point. 
They  exhaust  the  air  within,  and  when  a  sufficient  vacuum 
is  obtained,  stop  up  the  hole  with  a  pellet  of  chewed  paper. 
When  they  wish  to  remove  the  cup  they  have  only  to  re- 
move this  mastic. 

The  Lama  physicians  attach  extreme  importance  to  the 
inspection  of  the  patient's  water.  They  always  require 
various  specimens  of  it,  collected  at  different  hours  of  the 
day  and  night.  They  examine  it  with  the  most  minute  at- 
tention, and  take  the  greatest  heed  to  all  the  changes  un- 
dergone by  its  color.  They  whip  it,  from  time  to  time, 
with  a  wooden  spatula,  and  then  put  it  up  to  the  ear  to  as- 
certain what  degree,  if  any,  of  noise  it  makes ;  for  in  their 
view,  a  patient's  water  is  mute  or  silent,  according  to  his 
state  of  health.  A  Lama  physician,  to  attain  the  character 
of  thorough  ability  in  his  profession,  must  be  able  to  treat 
and  cure  a  patient  without  having  ever  seen  him,  the  in- 
spection of  the  water  sufficing  as  a  guide  in  the  preparation 
of  his  prescriptions. 

As  we  have  said  elsewhere,  in  speaking  of  the  Tartar- 
Mongols,  the  Lamas  introduce  many  superstitious  prac- 
tices into  medicine.  Yet,  notwithstanding  all  this  quack- 
ery, there  is  no  doubt  that  they  possess  an  infinite  number 
of  very  valuable  recipes,  the  result  of  long  experience.  I 
were,  perhaps,  rash  to  imagine  that  medical  science  has 


96  TRAVELS   IN   TARTARY, 

nothing  to  learn  from  the  Tartar,  Thibetian,  and  Chinese 
physicians,  on  the  pretext  that  they  are  not  acquainted 
with  the  structure  and  mechanism  of  the  human  body. 
They  may,  nevertheless,  be  in  possession  of  very  important 
secrets,  which  science  alone,  no  doubt,  is  capable  of  explain- 
ing, but  which,  very  possibly,  science  itself  may  never  dis- 
cover. Without  being  scientific,  a  man  may  very  well  light 
upon  extremely  scientific  results.  In  China,  Tartary,  and 
Thibet,  everybody  can  make  gunpowder;  yet  it  may  be 
safely  propounded  that  not  one  of  these  powder-makers 
can  explain  scientifically  this  chemical  operation ;  each 
man  has  a  good  receipt  for  making  the  powder,  and  he 
makes  it. 

Towards  September,we  received  the  joyful  intelligence 
that  the  Thibetian  embassy  had  arrived  at  Tang-Keou-Eul, 
where  it  was  to  remain  for  several  days,  in  order  to  lay  in  a 
stock  of  provisions,  and  arrange  its  order  of  march.  Thus, 
then,  after  long  and  annoying  delay,  we  were  about  to  pro- 
ceed to  the  capital  of  Thibet.  We  made,  without  loss  of 
time,  all  our  necessary  preparations.  First  we  had  to  pay  a 
visit  to  Kounboum,  in  order  to  purchase  provisions  for  four 
months,  since,  on  the  whole  route,  there  was  not  the  least 
hope  of  finding  anything  to  buy  that  we  might  want. 
Upon  a  careful  calculation,  we  found  that  we  should  require 
five  bricks  of  tea,  two  sheep's  paunches  of  butter,  two  sacks 
of  flour,  and  eight  sacks  of  tsamba.  Tsamba  is  the  name 
given  here  to  barley-meal, the  insipid  article  which  constitutes 
the  ordinary  food  of  the  Thibetians.  They  take  a  tea-cup 
half  filled  with  boiling  tea ;  to  this  they  add  some  pinches 
of  tsamba,  and  then  mix  these  materials  together  with  the 
finger,  into  a  sort  of  wretched  paste,  neither  cooked  nor 
uncooked,  hot  nor  cold,  which  is  then  swallowed,  and  is  con- 
sidered breakfast,  dinner,  or  supper,  as  the  case  may  be. 
If  you  desire  to  cross  the  desert  to  Lha-Ssa,  you  must  per- 
force resign  yourself  to  tsamba;  'tis  to  no  avail  the  French 
traveler  sighs  for  his  accustomed  knife  and  fork,  and  his 
accustomed  knife  and  fork  dishes  :  he  must  do  without  them. 

Persons,  full  of  experience  and  philanthropy,  counseled 
us  to  lay  in  a  good  store  of  garlic,  and  every  day  to  chew 
several  cloves  of  it,  unless  we  wished  to  be  killed  on  our 
way  by  the  deleterious  vapors  that  emanated  from  certain 
elevated  mountains.  We  did  not  discuss  the  merits  of  this 


THIBET,  AND   CHINA.  97 

hygienic  advice,  but  adopted  it  with  absolute  confiding- 


Our  residence  in  the  valley  of  Tchogortan  had  been  in 
a  high  degree  advantageous  to  our  animals,  which  had  be- 
come fatter  than  we  had  ever  before  known  them ;  the 
camels,  in  particular,  were  magnificently  stout ;  their  humps, 
made  firm  with  solid  flesh,  rose  proudly  on  their  backs,  and 
seemed  to  defy  the  fatigues  and  privations  of  the  desert. 
Still,  even  in  their  improved  condition,  three  camels  were 
not  enough  to  carry  our  provisions  and  our  baggage.  We 
accordingly  added  to  our  caravan  a  supplementary  camel 
and  horse,  which  lightened  our  exchequer  to  the  extent  of 
twenty-five  ounces  of  silver ;  moreover,  we  hired  a  young 
Lama  of  the  Ratchico  mountains,  with  whom  we  had  be- 
come acquainted  at  Kounboum,  and  who  was  admitted  into 
our  party  in  the  capacity  of  pro-cameleer.  This  appoint- 
ment, while  it  raised  the  social  condition  of  Samdadchi- 
emba,  diminished  also  the  fatigues  of  his  functions.  Accord- 
ing to  this  new  arrangement,  the  little  caravan  was  disposed 
in  the  following  order  ;  the  pro-cameleer,  Charad-chambeul, 
went  on  foot,  and  led  after  him  the  four  camels,  who 
marched  in  Indian  file,  the  one  fastened  to  the  tail  of  the 
other ;  Samdadchiemba,  cameleer-in-chief,  rode  his  little 
black  mule  beside  the  camels,  and  the  two  missionaries 
closed  the  procession,  each  mounted  on  a  white  horse. 
After  having  exchanged  infinite  khatas  with  our  acquaint- 
ance and  friends  at  Kounboum  and  Tchogortan,  we  pro- 
ceeded on  our  route,  directing  our  march  towards  the  Blue 
Sea,  where  we  were  to  await  the  Thibetian  embassy. 

From  Tchogortan  to  the  Koukou-Noor  was  four  days' 
march.  We  passed  on  our  way  a  small  Lamasery,  called 
Tansan,  containing  at  most  two  hundred  Lamas ;  its  site  is 
perfectly  enchanting ;  rocky  mountains,  covered  with  shrubs 
and  tall  firs,  form  for  it  a  circular  enclosure,  in  the  center 
of  which  rise  the  habitations  of  the  Lamas.  A  stream,  bor- 
dered with  willows  and  fine  longwort,  after  tranquilly  encir- 
cling the  Lamasery,  dashes  over  a  rocky  fall,  and  continues 
its  course  in  the  desert.  The  Buddhist  monastery  of  Tansan 
is,  they  say,  very  rich,  being  largely  endowed  by  the  Mon- 
gol princes  of  Koukou-Noor  with  annual  contributions. 

On  leaving  the  Lamasery  of  Tansan,  we  entered  an  exten- 
sive plain,  where  numerous  Mongol  tents  and  flocks  of  every 
7 


98  TRAVELS   IN   TARTARY. 

kind  picturesquely  variegated  the  verdure  of  the  pastures. 
We  met  two  Lamas  on  horseback,  who  were  seeking  con- 
tributions of  butter  from  the  wealthy  shepherds  of  the  local- 
ity. Their  course  is  this :  they  present  themselves  at  the 
entrance  of  each  tent,  and  thrice  sound  a  marine  conch. 
Thereupon,  some  member  of  the  family,  brings  out  a  small 
roll  of  butter,  which,  without  saying  a  word,  he  deposits  in 
a  bag,  suspended  from  the  saddle  of  each  Lama's  horse. 
The  Lamas  never  once  alight,  but  content  themselves  with 
riding  up  to  each  tent,  and  announcing  their  presence  to  the 
inmates  by  the  sound  of  the  shell. 

As  we  advanced,  the  country  became  more  fertile  and 
less  mountainous,  until  at  length,  we  reached  the  vast  and 
magnificent  pasturage  of  Koukou-Noor.  There  vegetation 
is  so  vigorous,  that  the  grass  rose  up  to  the  stomachs  of  our 
camels.  Soon  we  discovered,  far  before  us,  quite  in  the 
horizon,  what  seemed  a  broad  silver  ribbon,  above  which 
floated  light  vapors  that,  rising,  became  lost  in  the  a/Aire  of 
the  heavens.  Our  pro-cameleer  informed  us  that  this  was 
the  Blue  Sea.  His  words  filled  us  with  a  tremulous  joy ; 
we  urged  on  our  animals,  and  the  sun  had  not  set  when  we 
planted  our  tent  within  a  hundred  paces  of  the  waters  of  the 
great  Lake. 


The  Leaf  of  the  Tree  of  Ten  Thousand  Images. 


The  Blue  Sea. 


CHAPTER  IV. 

Aspect  of  the  Koukou-Noor— Tribes  of  Kolos— Chronicle  of  the  Origin  of  the  Blue 
Sea— Description  and  March  of  the  Great  Caravan — Passage  of  the  Pouhain 
Gol — Adventures  of  the  Altere-Lama — Character  of  Our  Pro-cameleer — Mongols 
of  Tsaidam— Pestilential  Vapors  of  the  Bourhan-Bota— Ascent  of  the  Chuga 
and  Bayen-Kharat  Mountains— Wild  Cattle— Wild  Mules— Men  and  Animals 
Killed  with  the  Cold— Encounter  with  Brigands— Plateau  of  Tant-La— Hot 
Springs— Conflagration  in  the  Desert— Village  of-Na-Ptchu— Sale  of  Camels, 
and  Hiring  of  Long-tailed  Oxen — Young  Chaberon  of  the  Kingdom  of  Khart- 
clun— Cultivated  Plains  of  Pampou— Mountain  of  the  Remission  of  Sins— Ar- 
rival at  Lha-Ssa. 

THE  Blue  Lake,  in  Mongol  Koukou-Noor,  in  Thibetian 
Tsot-Ngon-Po,  was  anciently  called  by  the  Chinese  Si-Ha'i 
(Western  Sea)  ;  they  now  call  it  Tsing-Hai  (Blue  Sea). 
This  immense  reservoir  of  water,  which  is  more  than  a 
hundred  leagues  in  circumference,  seems,  in  fact,  to  merit 
the  title  of  sea,  rather  than  merely  that  of  lake.  To  say 
nothing  of  its  vast  extent,  it  is  to  be  remarked  that  its 
waters  are  bitter  and  salt,  like  those  of  the  ocean,  and 
undergo,  in  a  similar  manner,  flux  and  reflux.  The  marine 

99 


IOO  TRAVELS   IN   TARTARY, 

odor  which  they  exhale  is  smelt  at  a  great  distance,  far  into 
the  desert. 

Towards  the  western  portion  of  the  Blue  Sea  there  is  a 
small  island,  rocky  and  bare,  inhabited  by  twenty  contem- 
plative Lamas,  who  have  built  thereon  a  Buddhist  temple, 
and  some  modest  habitations,  wherein  they  pass  their  lives, 
in  tranquil  retirement,  far  from  the  distracting  disquietudes 
of  the  world.  No  one  can  go  and  visit  them,  for,  through- 
out the  entire  extent  of  the  lake,  there  is  not  a  single  boat 
of  any  kind  to  be  seen ;  at  all  events  we  saw  none,  and  the 
Mongols  told  us  that  among  their  tribes  no  one  ever  thought 
of  occupying  himself  in  any  way  or  degree  with  navigation. 
In  the  winter,  indeed,  at  the  time  of  the  more  intense  cold, 
the  water  is  frozen  solidly  enough  to  enable  the  shepherds 
around  to  repair  in  pilgrimage  to  the  Lamasery.  They  bear 
to  the  contemplative  Lamas  their  modest  offerings  of  butter, 
tea,  and  tsamba,  and  receive  in  exchange,  benedictions  and 
prayers  for  good  pasturage  and  prosperous  flocks. 

The  tribes  of  the  Koukou-Noor  are  divided  into  twenty- 
nine  banners,  commanded  by  three  Kiun-Wang,  two  Beil£, 
two  Bei'ss6  four  Koung,  and  eighteen  Pai-Tsi.  All  these 
princes  are  tributaries  of  the  Chinese  emperor,  and,  every 
second  year,  repair  to  Peking,  whither  they  carry,  as 
tribute,  furs  and  gold-dust,  which  their  subjects  collect  from 
the  sands  of  their  rivers.  The  vast  plains  which  adjoin  the 
Blue  Sea  are  of  very  great  fertility  and  of  a  most  agreeable  as- 
pect, though  entirely  destitute  of  trees ;  the  grass  is  of  pro- 
digious height,  and  the  numerous  streams  which  fertilize  the 
soil,  afford  ample  means  to  the  numerous  herds  of  the  desert 
for  satiating  their  thirst.  The  Mongols,  accordingly,  are 
very  fond  of  setting  up  their  tents  in  these  magnificent  pas- 
tures. The  hordes  of  brigands  harass  them  in  vain ;  they 
will  not  quit  the  country.  They  content  themselves  with  a 
frequent  change  of  encampment,  in  order  to  baffle  their 
enemies,  but  when  they  can  no  longer  avoid  the  danger 
they  encounter  it  with  great  bravery,  and  fight  gallantly. 
..lid  necessity  under  which  they  permanently  exist  of  defend- 
ing their  property  and  their  lives  from  the  attacks  of  the  Si- 
Fan,  has,  at  length,  rendered  them  intrepidly  courageous. 
At  any  hour  of  the  day  or  night  they  are  ready  for  battle  : 
they  tend  their  cattle  on  horseback,  lance  in  hand,  fusil  in 
sling,  and  saber  in  belt.  What  a  difference  between  these 


THIBET,  AND   CHINA.  IOI 

vigorous  shepherds,  with  their  long  mustaches,  and  the  lan- 
guishing fiddle-faddles  of  Virgil,  eternally  occupied  in 
piping  on  a  flute,  or  in  decorating  with  ribbon  and  flowers 
their  pretty  straw  hats. 

The  brigands,  who  keep  the  Mongol  tribes  of  the  Koukou- 
Noor  always  on  the  alert,  are  hordes  of  Si-Fan,  or  Eastern 
Thibetians,  dwelling  in  the  Bayen-Kharat  mountains,  to- 
wards the  sources  of  the  Yellow  River.  In  this  part  of  the 
country  they  are  known  under  the  generic  appellation  of 
Kolo.  Their  peculiar  haunt,  it  is  said,  are  the  deep  gorges 
of  the  mountain,  whither  it  is  impossible  to  penetrate  with- 
out a  guide,  for  all  the  approaches  are  guarded  by  impass- 
able torrents  and  frightful  precipices.  The  Kolos  never  quit 
these  abodes  except  to  scour  the  desert  on  a  mission  of  pil- 
lage and  devastation.  Their  religion  is  Buddhism ;  but  they 
have  a  special  idol  of  their  own,  whom  they  designate  the 
Divinity  of  Brigandism,  and  who,  assuredly,  enjoys  their 
most  intense  devotion,  their  most  genuine  worship.  The 
chief  business  of  their  Lamas  is  to  pray  and  offer  up  sacri- 
fices for  the  success  of  their  predatory  expedition.  It  is 
said  that  these  brigands  are  in  the  revolting  habit  of  eating 
the  hearts  of  their  prisoners,  in  order  to  fortify  their  own 
courage ;  but,  for  that  matter,  there  is  no  monstrous  prac- 
tise which  the  Mongols  of  the  Koukou-Noor  do  not  unhesi- 
tatingly attribute  to  these  people. 

The  Kolos  are  divided  into  several  tribes,  each  bearing  a 
particular  name  of  its  own ;  and  it  was  only  in  the  nomen- 
clature of  these  tribes  that  we  ever,  in  this  part  of  the  world, 
heard  of  the  Khalmouks,  or  Calmucks.  That  which  we,  in 
Europe,  ordinarily  conceive  to  be  Khalmoukia,  is  a  purely 
imaginary  distinction ;  the  Khalmouks  are  very  far  indeed 
from  enjoying,  in  Asia,  the  importance  which  our  books  of 
geography  assign  to  them.  In  the  Khalmoukia  of  our  im- 
agining, no  one  ever  heard  of  the  Khalmouks.  It  was  a 
long  time  before  we  could  even  discover  the  existence  of 
the  name  at  all ;  but,  at  last,  we  were  lucky  enough  to  meet 
with  a  Lama  who  had  traveled  extensively  in  Eastern  Thi- 
bet, and  he  told  us  that  among  the  Kolo,  there  is  a  small 
tribe  called  Kolo-Khalmouki.  It  is  just  possible  that  at 
some  former  period  the  Khalmouks  may  have  enjoyed  great 
importance,  and  have  occupied  a  large  extent  of  country  \ 
but  the  great  probability,  at  least,  is.  that  it  was  the  travel- 


IO2  TRAVELS   IN   TARTARY, 

ers  of  the  thirteenth  century,  who,  relying  upon  some  vague 
notions  they  had  picked  up,  represented  this  petty  tribe  to 
be  a  great  nation. 

Neither  does  the  Koukou-Noor  country  itself  merit  the 
importance  given  to  it  in  our  geographies :  it  occupies  in 
the  maps  a  far  greater  space  than  it  really  possesses, 
Though  comprising  twenty-nine  banners,  its  limits  are  re- 
stricted :  on  the  north  it  is  bordered  by  Khilian-Chan,  on 
the  south  by  the  Yellow  River,  on  the  east  by  the  province 
of  Kan-Sou,  on  the  west  by  the  river  Tsaidam,  where  begins 
another  Tartar  country,  inhabited  by  tribes  who  bear  the 
designation  of  Mongols  of  the  Tsaidam. 

According  to  the  popular  traditions  of  the  Koukou-Noor, 
the  Blue  Sea  did  not  always  occupy  its  present  site  :  that 
great  mass  of  water  originally  covered,  in  Thibet,  the  place 
where  the  city  of  Lha-Ssa  now  stands.  One  fine  day  it 
abandoned  its  immense  reservoir  there,  and,  by  a  subter- 
ranean march,  traveled  to  the  place  which  now  serves  as 
its  bed.  The  following  is  the  narrative  of  this  marvelous 
event  that  was  related  to  us. 

In  ancient  times  the  Thibetians  of  the  kingdom  of  Oui 
resolved  to  build  a  temple  in  the  center  of  the  great  valley 
which  they  inhabited ;  they  collected,  at  vast  expense,  the 
richest  materials,  and  the  edifice  rose  rapidly ;  but,  just  on 
the  point  of  completion,  it  suddenly  crumbled  to  pieces, 
without  any  one  having  the  least  idea  as  to  the  cause  of 
this  disaster.  Next  year  they  made  new  preparations,  and 
labored  upon  the  construction  of  the  temple  with  equal 
ardor ;  the  second  temple,  when  just  completed,  fell  to 
pieces  as  the  first  had  done ;  a  third  attempt  was  made, 
the  only  result  of  which  was  a  third  catastrophe,  exactly  the 
same  with  the  two  preceding.  Everybody  was  plunged  in 
utter  despair,  and  there  was  talk  of  abandoning  the  enter- 
prise. The  king  consulted  a  famous  diviner  of  the  country, 
who  replied  that  it  had  not  been  given  to  him  to  know  the 
cause  which  opposed  the  construction  of  the  temple,  but 
this  he  knew ;  that  there  was  a  great  saint  in  the  East  who 
possessed  a  certain  secret,  which  secret,  being  once  extracted 
from  him,  the  obstacle  would  forthwith  disappear.  He 
could,  however,  give  no  exact  information  as  to  who  the 
great  saint  was,  or  where  he  lived.  After  protracted  delib- 
eration, a  Lama,  of  excellent  address  and  great  courage, 


THIBET,  AND   CHINA.  IO3 

was  sent  on  a  mission  of  inquiry.  He  traversed  all  the 
districts  east  of  the  kingdom  of  Oui ;  he  visited  all  the  Tartar 
tribes,  stopping  for  awhile  wherever  he  heard  speak  of  any 
man  especially  noted  for  his  sanctity  and  knowledge.  All 
his  inquiries  were  fruitless  :  it  was  to  no  purpose  he  discoursed 
of  the  valley  of  the  kingdom  of  Oui,  and  of  the  temple 
which  it  had  been  attempted  to  raise  there  :  nobody  com- 
prehended at  all  what  he  was  talking  about.  He  was  re- 
turning home,  depressed  and  disappointed,  when,  in  crossing 
the  great  plains  which  separate  Thibet  from  China,  the  girth 
of  his  saddle  broke,  and  he  fell  from  his  horse.  Perceiv- 
ing, near  at  hand,  beside  a  small  pond,  a  poor,  dilapidated 
tent,  he  proceeded  thither  to  get  his  saddle  repaired.  Hav- 
ing fastened  his  horse  to  a  stake  at  the  door  of  the  tent,  he 
entered  and  found  within  a  venerable  old  man,  absorbed  in 
prayer.  "  Brother,"  said  the  traveler,  "  may  peace  be  ever 
in  thy  dwelling."  "  Brother,"  replied  the  old  man,  without 
moving,  "  seat  thyself  beside  my  hearth."  The  Thibetian 
Lama  fancied  he  saw  that  the  old  man  was  blind.  "  I 
perceive,  with  grief,"  said  he,  "  that  thou  hast  lost  the  use 
of  thy  eyes."  "Yes;  'tis  now  many  years  since  I  was  de- 
prived of  the  happiness  of  contemplating  the  brightness  of 
the  sun  and  the  verdure  of  our  beautiful  plains ;  but  prayer 
is  a  great*  consolation  in  my  affliction.  Brother,  it  seems 
to  me  that  thy  tongue  has  a  peculiar  accent :  art  thou  not 
a  man  of  our  tribes?  "  "  I  am  a  poor  Lama  of  the  East. 
I  made  a  vow  to  visit  the  temples  that  have  been  raised  in 
the  Mongol  countries,  and  to  prostrate  myself  before  the 
sainted  personages  I  should  meet  on  my  way.  An  accident 
has  happened  to  me  near  this  spot;  I  have  broken  the 
girth  of  my  saddle,  and  I  have  come  to  thy  tent  to  mend  it." 
"  I  am  blind,"  said  the  old  man  ;  "  I  cannot  myself  help 
thee  ;  but  look  round  the  tent,  there  are  several  straps, 
and  thou  canst  take  that  which  will  best  answer  thy  pur- 
pose." While  the  stranger  was  selecting  a  good  strap, 
wherewith  to  make  a  new  girth,  the  old  man  spoke  :  "  O 
Lama  of  eastern  lands  ;  happy  art  thou  to  be  able  to  pass 
thy  days  visiting  our  sacred  monuments  !  The  most  mag- 
nificent temples  are  in  the  Mongol  countries ;  the  Poba 
(Thibetians)  will  never  attain  anything  like  them  :  'tis  in 
vain  they  apply  their  utmost  efforts  to  build  such  in  their 
beautiful  valley ;  the  foundations  they  put  will  always  be 


104  TRAVELS   IN   TARTARY, 

sapped  by  the  waves  of  a  subterranean  sea,  of  which  they 
do  not  suspect  the  existence."  After  a  moment's  silence 
the  old  man  added  :  "  I  have  uttered  these  words  because 
thou  art  a  Mongol  Lama ;  but  thou  must  lock  them  up  in 
thy  heart,  and  never  communicate  them  to  a  single  person. 
If,  in  thy  pilgrimages,  thou  meetest  a  Lama  of  the  kingdom 
of  Oui,  guard  well  thy  tongue,  for  the  revealing  my  secret 
will  cause  the  ruin  of  our  country.  When  a  Lama  of  the 
kingdom  of  Oui  shall  know  that  in  his  valley  there  exists  a 
subterranean  sea,  the  waters  of  that  sea  will  forthwith  depart 
thence,  and  inundate  our  prairies." 

He  had  scarcely  uttered  the  last  word,  when  the  stranger 
rose  and  said  to  him,  "  Unfortunate  old  man,  save  thyself, 
save  thyself  in  haste  :  the  waters  will  speedily  be  here,  for 
I  am  a  Lama  of  the  kingdom  of  Oui."  So  saying,  he  jumped 
on  his  horse,  and  disappeared  over  the  desert. 

These  words  struck  like  a  thunderbolt  upon  the  poor  old 
man.  After  a  moment  of  dull  stupor  he  gave  way  to  cries 
and  groans.  While  yielding  to  this  excess  of  grief  his  son 
arrived,  bringing  home  from  pasture  a  small  herd  of  cattle. 
"  My  son,"  cried  the  old  man,  "  saddle  thy  horse  on  the 
instant,  take  thy  saber,  and  gallop  off  towards  the  West : 
thou  wilt  overtake  a  foreign  Lama,  whom  thou  must  kill, 
for  he  has  stolen  from  me  my  strap."  "  How  !  "  exclaimed 
the  young  man,  terror-struck,  "  wouldst  thou  have  me  com- 
mit a  murder?  Wouldst  thou,  my  father,  whom  all  our 
tribes  venerate  for  thy  great  sanctity,  order  me  to  kill  a  poor 
traveler,  because  he  took  from  thy  tent  a  strap  of  which  he 
had,  doubtless,  need  ?  "  "  Go,  go,  my  son,  hasten,  I  con- 
jure thee,"  cried  the  old  man,  throwing  his  arms  about  in 
despair;  "go  and  immolate  that  stranger,  unless  thou 
wouldst  have  us  all  buried  beneath  the  waves."  The  young 
man,  believing  that  his  father  labored  under  a  temporary 
fit  of  insanity,  would  not  contradict  him,  lest  he  should  ex- 
asperate him  still  more ;  he  therefore  mounted  his  horse 
and  galloped  after  the  Lama  of  the  kingdom  of  Oui.  He 
came  up  with  him  before  the  evening  :  "  Holy  personage," 
said  he,  "  pardon  me,  that  I  interrupt  your  progress ;  this 
morning  you  rested  in  our  tent,  and  you  took  thence  a  strap, 
which  my  father  is  making  a  great  outcry  for ;  the  fury  of 
the'  old  man  is  so  excessive,  that  he  has  ordered  me  to  put 
you  to  death ;  but  it  is  no  more  permissible  to  execute  the 


THIBET,  AND   CHINA.  10$ 

orders  of  a  raving  old  man  than  it  is  to  fulfil  those  of  a  child. 
Give  me  back  the  strap,  and  I  will  return  to  appease  my 
father."  The  Lama  of  the  kingdom  of  Oui  dismounted,  took 
off  the  girth  of  his  saddle,  and  gave  it  to  the  young  man, 
saying,  "  Your  father  gave  me  this  strap,  but,  since  he  re- 
grets the  gift,  carry  it  back  to  him ;  old  men  are  fanciful, 
but  we  must,  nevertheless,  respect  them,  and  carefully  avoid 
occasioning  them  any  annoyance."  The  Lama  took  off 
his  own  girdle,  made  a  saddle-girth  of  it,  and  departed,  the 
young  man  returning  in  all  haste  to  his  tent. 

He  arrived  in  the  night  time,  and  found  his  dwelling  sur- 
rounded by  a  multitude  of  shepherds,  who,  unable  to  com- 
prehend the  lamentations  of  the  great  saint  of  their  district, 
were  awaiting,  in  much  anxiety,  the  return  of  his  son.  "  My 
father,  my  father,"  cried  the  young  man,  dismounting,  "be 
calm,  here  is  what  thou  wantedst."  "And  the  stranger?  " 
asked  the  old  man,  "  hast  thou  put  him  to  death?  "  "  I  let 
him  depart  in  peace  for  his  own  country.  Should  I  not 
have  committed  a  great  crime,  had  I  murdered  a  Lama  who 
had  done  you  no  evil?  Here  is  the  strap  he  took  from 
you."  And,  so  saying,  he  put  the  strap  into  his  father's 
hands.  The  old  man  shuddered  in  every  limb,  for  he  saw 
that  his  son  had  been  overreached :  the  same  word  in 
Mongol  signifies  both  strap  and  secret.  The  old  man  had 
meant  that  his  son  should  kill  the  man  who  had  stolen  his 
secret  from  him  :  but  when  he  saw  that  his  son  brought 
back  to  him  a  strap,  he  cried  :  "  The  West  triumphs ;  'tis 
the  will  of  heaven  !  "  He  then  told  the  shepherds  to  flee 
with  their  cattle  and  sheep  in  all  haste,  unless  they  desired 
to  be  swallowed  up  by  the  waters.  As  to  himself,  he 
prostrated  himself  in  the  center  of  his  tent  and  there 
resignedly  awaited  death. 

Day  had  scarce  dawned  when  there  was  heard  under- 
ground a  rumbling  but  majestic  sound,  similar  to  the  tumult 
of  torrents  rolling  their  waves  over  the  mountain  sides.  The 
sound  advanced  with  fearful  rapidity,  and  the  water  of  the 
pond,  beside  which  the  old  man  lived,  was  seen  to  be  in 
great  commotion;  then  the  earth  opened  with  terrible 
shocks,  and  the  subterranean  waters  rose  impetuously,  and 
spread,  like  a  vast  sea,  over  the  plain,  destroying  infinite 
numbers  of  men  and  beasts  who  had  not  time  to  escape. 
The  old  man  was  the  first  who  perished  beneath  the  waves. 


Io6  TRAVELS  IN  TARTARY, 

The  Lama,  who  bore  the  secret  of  this  great  catastrophe, 
upon  arriving  in  the  kingdom  of  Oui,  found  his  countrymen 
in  utter  consternation  at  fearful  sounds  they  had  heard 
beneath  them  in  the  valley,  and  the  nature  and  cause  of 
which  no  one  could  explain.  He  related  the  story  of  the 
blind  old  man,  and  all  immediately  comprehended  that  the 
uproar  which  had  so  alarmed  them  had  been  occasioned  by 
the  subterranean  sea,  on  its  removal  to  the  East.  They 
resumed,  with  enthusiasm,  the  labors  of  construction  they 
had  abandoned,  and  raised  a  magnificent  temple,  which  is 
still  standing.  An  immense  number  of  families  settled 
around  the  temple,  and,  by  degrees,  there  was  created  a 
great  city,  which  took  the  name  of  Lha-Ssa  (Land  of 
Spirits) . 

This  singular  chronicle  of  the  origin  of  the  Blue  Sea 
was  first  related  to  us  in  Koukou-Noor ;  it  was  afterwards 
repeated  to  us  at  Lha-Ssa,  in  almost  precisely  the  same 
terms ;  but  we  could  nowhere  discover  traces  of  any  histor- 
ical fact  with  which  the  singular  fable  might  be  supposed 
to  correspond. 

We  abode  in  Koukou-Noor  for  nearly  a  month.  Con- 
tinual rumors  of  the  brigands  compelled  us  to  move  our  en- 
campment five  or  six  times,  in  order  to  follow  the  Tartar 
tribes,  who,  at  the  least  suggestion  of  approaching  assailants, 
change  their  quarters,  taking  care,  however,  never  to  remove 
altogether  from  the  rich  pastures  which  border  the  Blue  Sea. 

Towards  the  end  of  October,  the  Thibetian  embassy 
arrived,  and  we  joined  the  immense  body,  already  swollen 
on  its  previous  way  by  a  great  number  of  Mongol  caravans, 
which,  like  ourselves,  availed  themselves  of  this  favorable 
escort  to  Lha-Ssa.  Formerly,  the  Thibetian  government 
sent  an  embassy  every  year  to  Peking.  That  of  1840  was 
attacked  on  its  journey  by  a  large  body  of  Kolos.  The  en- 
gagement lasted  a  whole  day,  but,  in  the  end,  the  Thib- 
etians  were  victorious  over  their  assailants,  and  continued 
their  journey.  Next  morning,  however,  it  was  discovered 
that  they  had  no  longer  amongst  them  the  Tchanak- 
Kampo,1  a  Grand  Lama,  who  accompanies  these  embassies 
to  Peking,  in  the  character  of  representative  of  the  Tal£- 
Lama.  For  several  days  he  was  sought  all  around,  but  to 
no  effect,  and  the  only  conclusion  was  that  during  the  fight 

1  Tchanak  is  the  Mongol  name  of  Peking ;  Kampo  means  Pontiff. 


THIBET,  AND   CHINA.  IO/ 

he  had  been  taken  prisoner  by  the  Kolos,  and  carried  off. 
The  embassy,  however,  proceeded  on  its  way,  and  arrived 
at  Peking  without  its  official  head.  The  emperor,  of  course, 
was  tremendously  afflicted. 

In  1841,  there  was  another  battle  with  the  brigands,  and 
another  catastrophe.  This  time,  the  Tchanak-Kampo  was 
not  carried  off  by  the  brigands,  but  he  received  from  them 
a  gash  in  the  chest,  of  which  he  died  in  a  few  days  afterwards. 
The  emperor,  on  hearing  these  melancholy  tidings,  was,  it  is 
affirmed,  altogether  inconsolable,  and  forthwith  sent  des- 
patches to  the  Tale1 -Lama,  setting  forth  that,  considering 
the  difficulties  and  dangers  of  the  journey,  he  would  hence- 
forth require  the  compliment  of  an  embassy  only  once  in 
three  years.  Accordingly,  the  present  embassy  was  the  first 
which  had  been  despatched  from  Lha-Ssa  since  1841.  On 
its  journey  out  it  had  been  fortunate  enough  to  encounter 
no  brigands,  and,  consequently,  its  Tchanak-Kampo  had 
been  neither  stolen  nor  stabbed. 

Next  day,  after  our  departure  from  Koukou-Noor,  we 
placed  ourselves  at  the  van  of  the  caravan,  and  then  halted 
on  one  side,  in  order  to  see  the  immense  procession  defile 
before  us,  and  so  make,  acquaintance  with  our  traveling 
companions.  The  men  and  animals  composing  the  caravan 
might  be  thus  estimated:  1500  long-haired  oxen,  1200 
horses,  1 200  camels,  and  2000  men.  Thibetians  and  Tartars, 
some  on  foot,  some  on  ox-back,  but  most  of  them  on  horses 
and  camels.  All  the  cavalry  were  armed  with  lances,  sabers, 
bows  and  arrows,  and  matchlocks.  The  foot-men,  designated 
Lakto,  were  charged  with  the  conduct  of  the  files  of  camels 
and  of  the  capricious  and  disorderly  march  of  the  cattle. 
The  Tchanak-Kampo  traveled  in  a  large  litter,  carried  by 
two  mules.  Besides  this  multitude,  whose  journey  extended 
to  Lha-Ssa,  there  was  an  escort  of  300  Chinese  soldiers, 
furnished  by  the  province  of  Kan-Sou,  and  200  brave  Tar- 
tars, charged  by  the  princes  of  Koukou-Noor,  with  the  pro- 
tection of  the  holy  embassy  of  the  Tale-Lama,  to  the  frontiers 
of  Thibet. 

The  soldiers  of  the  province  of  Kan-Sou  fulfilled  their 
functions  like  thorough  Chinese.  In  order  to  avoid  any 
disagreeable  encounter,  they  carefully  kept  at  the  rear  of  the 
caravan,  where  they  sang,  smoked,  and  joked  at  their  ease, 
giving  no  sort  of  heed  to  any  possible  brigands.  Every  day 


108  TRAVELS   IN   TARTARY, 

they  exhibited  the  remarkable  peculiarity  of  waiting  until  the 
rest  of  the  caravan  had  filed  off,  when  they  carefully  searched 
all  over  the  night's  encampment  in  order  to  pick  up  any- 
thing that  might  have  been  left  behind,  and,  of  course, 
traveling  somewhat  in  the  rear  of  the  rest,  they  were  further 
able  to  realize  any  matters  that  those  preceding  them  might 
drop  during  the  progress  of  the  day.  The  Tartar  soldiers 
pursued  a  conduct  precisely  the  reverse  :  they  were  ever 
in  the  van,  and  at  the  sides  of  the  caravan,  dashing  about  to 


The  Tchanak-Kampo,  and  the  Caravan. 

the  tops  of  the  hills  and  the  depths  of  the  valleys  to  see 
that  no  ambush  of  brigands  lay  in  wait  there. 

The  general  march  and  particular  movements  of  the  cara- 
van were  executed  with  tolerable  order  and  precision,  espe- 
cially at  the  outset.  Generally,  we  started  every  morning 
two  or  three  hours  before  sunrise,  in  order  that  we  might 
encamp  about  noon,  and  give  the  animals  full  time  to  feed 
during  the  remainder  of  the  day ;  the  reveille  was  announced 
by  a  cannon  shot;  forthwith,  everybody  rose,  the  fires 
were  lighted,  and  while  some  of  each  particular  party  loaded 


THIBET,  AND   CHINA.  109 

the  beasts  of  burden,  the  others  boiled  the  kettle  and  pre- 
pared breakfast ;  a  few  cups  of  tea  were  drunk,  a  few  hand- 
fuls  of  tsamba  eaten,  and  then  the  tent  was  taken  down, 
folded,  and  packed.  A  second  cannon-shot  gave  the  signal 
for  departure.  A  few  of  the  more  experienced  horsemen 
took  the  lead  as  guides ;  these  were  followed  by  long  files  of 
camels,  and  then  came  the  long-haired  cattle,  in  herds  of 
two  or  three  hundred  beasts  each,  under  the  care  of  several 
lakto.  The  horsemen  had  no  fixed  place  in  the  procession  ; 
they  dashed  here  and  there,  up  and  down,  just  as  their 
caprice  suggested.  The  plaintive  cries  of  the  camels,  the 
roaring  of  the  bulls,  the  lowing  of  the  cows,  the  neighing  of 
the  horses,  the  talking,  bawling,  laughing,  singing  of  the 
travelers,  the  whistling  of  the  lakto  to  the  beasts  of  burden, 
and,  above  all,  the  innumerable  bells  tinkling  from  the  necks 
of  the  yaks  and  the  camels,  produced  together  an  immense, 
undefinable  concert,  which,  far  from  wearying,  seemed,  on 
the  contrary,  to  inspire  everybody  with  fresh  courage  and 
energy. 

The  caravan  went  on  thus  across  the  desert,  stopping 
each  day  in  plains,  in  valleys  and  on  the  mountain-sides, 
improvising,  with .  its  tents,  so  numerous  and  so  varied  in 
form  and  color,  a  large  town,  which  vanished  each  morning, 
to  reappear  further  on  each  evening.  What  an  astonishing 
thing  it  must  have  been  for  these  vast  and  silent  deserts,  to 
find  themselves,  all  of  a  sudden,  traversed  by  so  numerous 
and  so  noisy  a  multitude  !  When  we  viewed  those  infinite 
traveling  tents,  those  large  herds,  and  those  men,  in  turns 
shepherds  and  warriors,  we  could  not  help  frequently  re- 
flecting upon  the  march  of  the  Israelites,  when  they  went 
in  search  of  the  Promised  Land,  through  the  solitudes  of 
Madian. 

On  quitting  the  shore  of  the  Blue  Sea,  we  directed  our 
steps  towards  the  west,  with  a  slight  inclination,  perhaps, 
southward.  The  first  days  of  our  march  were  perfect 
poetry  ;  everything  was  just  as  we  could  have  wished ;  the 
weather  was  magnificent,  the  road  excellent,  the  water  pure, 
the  pastures  rich  and  ample.  As  to  brigands,  we  lost  all 
thought  of  them.  In  the  night,  it  was,  indeed,  rather  cold  ; 
but  this  inconvenience  was  easily  obviated  by  the  aid  of 
our  sheepskin  coats.  We  asked  one  another  what  people 
could  mean  by  representing  this  Thibet  journey  as  some- 


1 10  TRAVELS   IN   TARTARY, 

thing  so  formidable ;  it  seemed  to  us  impossible  for  any 
one  to  travel  more  comfortably,  or  more  agreeably.  Alas  ! 
this  enchantment  was  not  of  long  duration. 

Six  days  after  our  departure,  we  had  to  cross  the  Pouhain- 
Gol,  a  river  which  derives  its  source  from  the  slopes  of  the 
Nan-Chan  mountains,  and  throws  itself  into  the  Blue  Sea. 
Its  waters  are  not  very  deep,  but  being  distributed  in  some 
dozen  channels,  very  close  to  one  another,  they  occupy 
altogether  a  breadth  of  more  than  a  league.  We  had  the 
misfortune  to  reach  the  first  branch  of  the  Pouhain-Gol  long 
before  daybreak;  the  water  was  frozen,  but  not  thickly 
enough  to  serve  as  a  bridge.  The  horses  which  arrived 
first  grew  alarmed  and  would  not  advance ;  they  stopped 
on  fche  bank,  and  gave  the  cattle  time  to  come  up  with 
them.  The  whole  caravan  thus  became  assembled  at  one 
point,  and  it  would  be  impossible  to  describe  the  disorder 
and  confusion  which  prevailed  in  that  enormous  mass,  amid 
the  darkness  of  night.  At  last,  several  horsemen,  pushing 
on  their  steeds  and  breaking  the  ice,  actually  and  figura- 
tively, the  whole  caravan  followed  in  their  train :  the  ice 
cracked  in  all  directions,  the  animals  stumbled  about  and 
splashed  up  the  water,  and  the  men  shouted  and  vociferated  ; 
the  tumult  was  absolutely  fearful.  After  having  traversed 
the  first  branch  of  the  river,  we  had  to  maneuver,  in  the 
same  way,  over  the  second,  and  then  over  the  third,  and  so 
on.  When  day  broke,  the  holy  Embassy  was  still  dabbling 
in  the  water :  at  length,  after  infinite  fatigue  and  infinite 
quaking,  physical  and  moral,  we  had  the  delight  to  leave 
behind  us  the  twelve  arms  of  the  Pouhain-Gol,  and  to  find 
ourselves  on  dry  land ;  but  all  our  poetical  visions  had 
vanished,  and  we  began  to  think  this  manner  of  traveling 
perfectly  detestable. 

And  yet  everybody  about  us  was  in  a  state  of  jubilation, 
exclaiming  that  the  passage  of  Pouhain-Gol  had  been 
admirably  executed.  Only  one  man  had  broken  his  legs, 
and  only  two  animals  had  been  drowned.  As  to  the  articles 
lost  or  stolen,  during  the  protracted  disorder,  no  one  took 
any  heed  to  them. 

When  the  caravan  resumed  its  accustomed  march,  it  per- 
sented  a  truly  ludicrous  appearance.  Men  and  animals 
were  all,  more  or  less,  covered  with  icicles.  The  horses 
walked  on,  very  dolefully,  evidently  much  incommoded  by 


THIBET,  AND   CHINA.  1 1 1 

their  tails,  which  hung  down,  all  in  a  mass,  stiff  and  motion- 
less, as  though  they  had  been  made  of  lead  instead  of  hair. 
The  long  hair  on  the  legs  of  the  camels  had  become 
magnificent  icicles,  which  knocked  one  against  the  other, 
as  the  animals  advanced,  with  harmonious  discord.  It  was 
very  manifest,  however,  that  these  fine  ornaments  were  not 
at  all  to  the  wearers'  taste,  for  they  endeavored,  from  time 
to  time,  to  shake  them  off  by  stamping  violently  on  the 
ground.  As  to  the  long-haired  oxen,  they  were  regular 
caricatures ;  nothing  can  be  conceived  more  ludicrous  than 
their  appearance,  as  they  slowly  advanced,  with  legs  separated 
to  the  utmost  possible  width,  in  order  to  admit  of  an  enor- 
mous system  of  stalactites  which  hung  from  their  bellies  to 
the  ground.  The  poor  brutes  had  been  rendered  so  per- 
fectly shapeless  by  the  agglomeration  of  icicles  with  which 
they  were  covered,  that  they  looked  as  though  they  were 
preserved  in  sugar-candy. 

During  the  first  few  days  of  our  march  we  were  somewhat 
isolated  and  lonely  amid  the  multitude ;  without  friends  or 
even  acquaintance.  However,  we  soon  acquired  com- 
panions for  there  is  nothing  like  traveling  to  bring  men 
together.  The  companions  whom  we  entered  into  associa- 
tion with,  and  beside  whose  tent  we  each  day  set  up  our  own, 
were  neither  merchants,  nor  pilgrims,  nor  members  of  the 
embassy  itself,  nor  simple  travelers,  like  ourselves  ;  they  were 
four  Lamas,  who  constituted  a  category  altogether  apart. 
Two  of  them  were  from  Lha-Ssa,  one  from  Further  Thibet, 
and  the  fourth  from  the  kingdom  of  Torgot.  On  our  way, 
they  related  to  us  their  long  and  picturesque  history,  of 
which  the  following  is  an  outline. 

The  three  Thibetian  Lamas  had  become  the  disciples  of 
a  Grand  Lama,  named  Altere,  who  proposed  to  erect,  in  the 
vicinity  of  Lha-Ssa,  a  Buddhist  temple,  which,  in  extent  and 
magnificence,  was  to  surpass  all  those  previously  existing. 
One  day  he  announced  to  his  three  disciples  that  all  his 
plans  were  formed,  and  that  they  must  all  now  proceed  upon 
a  grand  quest  for  subscriptions  wherewith  to  defray  the  enor- 
mous expenses  of  the  sacred  construction.  They  accord- 
ingly all  four  set  forth,  with  hearts  full  of  zeal  and  devotion. 
They  first  directed  their  steps  towards  the  north,  and  trav- 
ersing all  Central  Asia,  reached  the  kingdom  of  Torgot,  close 
to  the  Russian  frontier.  On  their  way,  they  called  at  all  the 


112  TRAVELS   IN   TARTARY, 

Lamasaries,  and  at  the  abode  of  all  the  Thibetian  and  Tartar 
princes  that  lay  near  the  route.  Everywhere,  they  received 
considerable  offerings,  for,  besides  that  their  object  was  of 
itself  calculated  to  excite  the  wannest  interest  in  well-dis- 
posed minds,  Altere-Lama  had  letters  of  recommendation 
from  the  Tale-Lama,  from  the  Bandchan-Remboutchi,  and 
from  the  heads  of  all  the  most  famous  Lamaseries  of  Thibet. 
In  Torgot,  a  rich  Mongol  Lama,  touched  with  the  devotion 
of  these  intrepid  collectors,  offered  them  all  his  herds,  and 
entreated  Altere-Lama  to  admit  him  among  his  disciples,  so 
that  he  might  aid  them  in  their  mission  through  the  coun- 
tries of  Tartary.  Altere-Lama, -on  his  part,  moved  with  a 
zeal  so  pure,  a  disinterestedness  so  entire,  consented  to  ac- 
cept both  his  offerings  and  himself.  The  Lama  collectors 
thus  became  five  in  number. 

From  Torgot  they  directed  their  march  towards  the  east, 
going  from  one  tribe  to  another,  and  everywhere  augment- 
ing their  herds  of  cattle,  sheep,  and  horses.  On  their  way 
they  passed  through  the  country  of  the  Khalkhas,  where 
they  stayed  for  some  time  in  the  Lamasery  of  the  Great 
Kouren,  the  offerings  of  the  Tartary  pilgrims  flowing  in 
abundantly.  Hence,  they  turned  south,  to  Peking,  where 
they  converted  into  gold  and  silver  the  innumerable  animals 
which  they  had  collected  together  from  all  parts.  After  an 
extended  residence  in  the  capital  of  the  Chinese  empire, 
they  resumed  their  operations  in  the  deserts  of  Tartary,  and 
still  seeking  subscriptions,  and  still  receiving  them,  arrived 
at  Kounboum.  In  this  famous  and  sainted  Lamasery,  capa- 
ble of  appreciating  the  merit  of  good  Lamas,  the  zeal  and 
devotion  of  the  celebrated  questors  attained  a  colossal  repu- 
tation ;  they  became  the  objects  of  the  public  veneration, 
and  the  professors,  who  aimed  at  perfection  in  their  pupils, 
proposed  to  them  these  five  men  as  models. 

Altere-Lama,  after  three  years  of  so  meritorious  a  quest, 
now  only  sighed  for  the  hour  when  he  should  return  to  Lha- 
Ssa  and  consecrate  to  the  construction  of  his  temple  all  the 
rich  offerings  he  had  succeeded  in  collecting.  Great,  there- 
fore, was  his  joy,  when  he  heard  the  intelligence  that  the 
Thibetian  embassy  was  at  hand.  He  resolved  to  avail  him- 
self of  its  escort,  on  its  return  from  Peking,  so  as  securely  to 
convey  his  gold  and  silver  through  the  dangerous  district  of 
the  Kolo.  Meanwhile,  he  announced,  he  would  apply  all 


THIBET,  AND   CHINA.  113 

his  attention  to  the  preparations  required  for  this  important 
journey. 

But,  alas  !  the  projects  of  men  are  often  frustrated  at  the 
very  moment  when  they  seem  on  the  point  of  succeeding  in 
the  most  triumphant  manner.  One  fine  day  there  arrived 
at  Si-Ning-Fou  an  imperial  courier  extraordinary,  bearing 
despatches  by  which  the  Grand  Mandarin  of  that  town  was 
ordered  to  arrange  with  the  superior  of  the  Lamasery  of 
Kounboum,  for  the  immediate  arrest  of  Altere-Lama,  charged 
with  having,  during  the  past  three  years,  committed  the 
most  comprehensive  swindling,  by  means  of  certain  letters 
of  recommendation,  falsely  attributed  to  the  Tale-Lama. 
The  orders  of  his  imperial  majesty  were  executed.  One 
may  easily  imagine  the  stupefaction,  on  the  occasion,  of  the 
poor  Altere-Lama,  and  especially  of  his  four  disciples,  who 
throughout  the  affair,  had  acted  with  the  most  entire  good 
faith.  The  very  embassy,  on  the  protection  of  which  Altere- 
Lama  had  so  relied,  was  directed  by  the  Thibetian  govern- 
ment to  take  charge  of  the  Grand  Questor,  whose  marvel- 
ous successes  had  been  published  at  Lha-Ssa,  by  the  indis- 
creet laudations  of  the  pilgrims. 

Altere-Lama,  having  been  arrested  on  the  spot,  was  im- 
mediately forwarded,  under  safe  escort,  to  Lha-Ssa,  the 
route  taken  by  his  guard  being  that  of  the  imperial  couriers, 
through  the  province  of  Sse-Tchouan.  Upon  his  arrival  in 
the  capital  of  Thibet,  his  case  was  to  be  investigated  by  his 
natural  judges.  Meanwhile,  his  prodigious  receipts  were 
confiscated  to  the  benefit  of  the  Tale-Lama;  for,  obviously, 
nothing  could  be  more  just  than  that  he  should  be  placed 
in  possession  of  the  gold  and  the  silver  which  had.  been 
raised  under  the  all-potent  influence  of  his  name.  As  to  the 
Grand  Questor's  four  disciples,  it  was  arranged  that  they 
should  await  the  return  of  the  Thibetian  embassy,  and  pro- 
ceed with  it  to  Lha-Ssa,  taking  with  them  fifty-eight  magnifi- 
cent camels  which  the  Altere-Lama  had  procured,  and 
which  were  to  be  at  the  disposal  of  the  Thibetian  govern- 
ment. 

These  four  unfortunate  disciples  were  the  traveling  com- 
panions whom  good  fortune  had  thrown  in  our  way.  The 
recollection  of  their  fallen  master  was  ever  in  their  minds, 
but  the  sentiments  which  that  recollection  excited  in  them 
were  not  always  the  same.  Sometimes  they  regarded  their 


114  TRAVELS   IN   TARTARY, 

master  as  a  saint,  sometimes  as  a  swindler ;  one  day  they 
would  pronounce  his  name  with  veneration,  raising  their 
clasped  hands  to  their  forehead ;  another  day,  they  would 
curse  him,  and  spit  in  the  air,  to  show  their  contempt  for 
him.  The  Lama  of  Torgot,  however,  always  made  the  best 
of  the  matter.  He  reproached  himself,  sometimes,  for  hav- 
ing made  an  offering  of  all  his  herds  to  a  man  who  now 
developed,  pretty  manifestly,  every  appearance  of  a  rogue  ; 
but  still  he  consoled  himself  that  after  all  the  man's  knavery 
had  been  the  occasion  of  his  seeing  a  good  deal  of  the  world, 
and  visiting  the  most  celebrated  Lamaseries.  These  four 
young  men  were  excellent  fellows,  and  capital  traveling 
companions.  Every  day  they  gave  us  some  fresh  details  of 
their  varied  adventures,  and  their  narratives  frequently  con- 
tributed to  make  us  forget,  for  awhile,  the  fatigues  and 
miseries  of  the  journey. 

A  permanent  cause  of  the  sufferings  we  had  to  endure 
was  our  pro-cameleer  Charadchambeul.  At  first,  this  young 
Lama  appeared  to  us  a  budding  saint,  but  before  long  we 
found  that  we  had  got  amongst  us  a  complete  little  demon 
with  a  human  face.  The  following  adventure  opened  our 
eyes  to  his  character,  and  showed  us  what  we  should  have 
to  endure  on  his  account. 

The  day  after  the  passage  of  the  Pouhain-Gol,  when  we 
had  been  marching  for  a  part  of  the  night,  we  remarked,  on 
one  of  our  camels,  two  great  packages  carefully  enveloped 
in  wrappers,  which  we  had  not  before  seen.  We  thought, 
however,  that  some  traveler,  who  had  not  been  able  to  find 
room  for  them  on  his  own  sumpter  animal,  had  asked  Charad- 
chambeul to  take  charge  of  them  during  the  journey;  and 
we,  accordingly,  quietly  pursued  our  way,  without,  at  the 
time,  recurring  to  the  circumstance.  When  we  reached  our 
encampment  for  the  night,  so  soon  as  the  baggage  was  taken 
down,  we  saw,  to  our  great  surprise,  our  Lama  of  Ratchico 
mountains  take  the  two  packets,  envelop  them  mysteriously 
in  a  piece  of  felt,  and  hide  them  in  a  corner  of  the  tent. 
There  was  evidently  something  here  which  required  explana- 
tion ;  and  we  accordingly  desired  Charadchambeul  to  inform 
us  what  was  this  new  luggage  that  we  saw  in  the  tent.  He 
approached  us,  and  in  a  whisper,  as  though  fearing  to  be 
heard,  told  us  that  during  the  night  Buddha  had  bestowed 
on  him  a  special  grace,  in  enabling  him  to  find  on  the  road 


THIBET,  AND   CHINA.  1 15 

a  good  thing,  and  then  he  added,  with  a  knavish  smile,  that 
at  Lha-Ssa,  this  good  thing  would  sell  for  at  least  ten  ounces 
of  silver.  We  frowned,  and  required  to  see  this  same  good 
thing.  Charadchambeul,  having  first  carefully  closed  the 
door  of  the  tent,  uncovered,  with  infinite  emotion,  his  pre- 
tended godsend.  It  consisted  of  two  great  leathern  jars, 
full  of  a  sort  of  brandy,  that  is  distilled  in  the  province  of 
Kan-Sou,  and  which  is  sold  at  a  high  price.  On  these  two 
jars  were  Thibetian  characters  indicating  the  well-known 
name  of  the  proprietor.  We  had  the  charity  to  reject  the 
thought  that  Charadchambeul  had  stolen  these  jars  during 
the  night,  and  preferred  to  suppose  that  he  had  picked 
them  up  on  the  road.  But  our  pro-cameleer  was  a  casuist 
of  very  loose  morality.  He  pretended  that  the  jars  belonged 
to  him,  that  Buddha  had  made  him  a  present  of  them,  and 
that  all  which  now  required  to  be  done  was  carefully  to 
conceal  them,  lest  the  previous  proprietor  should  discover 
them.  Any  attempt  to  reason  such  a  worthy  as  this  into 
morality  and  justice  would  have  been  simply  lost  labor  and 
time.  We  therefore  emphatically  declared  to  him  that  the 
jars  were  neither  ours  nor  his,  that  we  would  neither  receive 
them  into  our  tent  nor  place  them  on  our  camels  during  the 
journey,  and  that  we  had  no  desire  whatever  to  arrive  at 
Lha-Ssa  with  the  character -of  being  thieves.  And  in  order 
that  he  might  labor  under  no  sort  of  misconception  as  to 
our  feelings,  we  added,  that  unless  he  forthwith  removed 
the  jars  from  our  tent,  we  should  instantly  proceed  and 
give  information  of  the  circumstance  to  the  proprietor.  He 
seemed  somewhat  shaken  by  this  intimation,  and  in  order 
effectually  to  induce  him  to  restitution,  we  advised  him  to 
carry  what  he  had  "  found  "  to  the  ambassador,  and  request 
him  to  return  it  to  the  owner.  The  Tchanak-Kampo,  we 
said,  would  not  fail  to  be  affected  by  his  probity,  and  even 
if  he  did  not  give  him  a  reward  in  hand,  would  bear  him  in 
mind,  and  when  we  reached  Lha-Ssa  would  doubtless  benefit 
him  in  some  way.  After  an  animated  opposition,  this  advice 
was  adopted.  Charadchambeul  presented  himself  before 
the  Tchanak-Kampo,  who  said  to  him,  on  receiving  the  jars  : 
"  Thou  art  a  good  Lama.  A  Lama  who  has  justice  in  his 
heart  is  acceptable  to  the  spirits."  Charadchambeul  re- 
turned perfectly  furious,  vehemently  exclaiming  that  we  had 
induced  him  to  commit  an  imbecility  in  giving  up  the  jars 


Il6  TRAVELS   IN   TARTARY, 

to  the  ambassador,  who  had  presented  him  with  nothing  in 
return  but  empty  words.  From  that  moment  he  vowed  an 
implacable  hatred  towards  us.  He  did  his  work  how  and 
when  he  pleased ;  he  took  a  delight  in  wasting  our  provisions ; 
every  day  he  loaded  us  with  abuse,  and  in  his  rage  often 
turning  upon  the  poor  animals,  he  would  beat  them  about 
the  head  till  he  had  half  killed  them.  To  discharge  the 
wretch  there,  amid  the  desert,  was  impossible.  We  were 
fain  therefore  to  arm  ourselves  with  patience  and  resignation, 
and  to  avoid  irritating  still  more  the  man's  untamed  ferocity. 

Five  days  after  the  passage  of  the  Pouhain-Gol,  we 
reached  Toulain-Gol,  a  narrow,  shallow  river,  which  we 
crossed  without  any  difficulty.  The  caravan  halted  shortly 
afterwards  near  a  Lamasery,  which  had  the  appearance  of 
former  prosperity,  but  which  was,  at  present,  wholly  deserted. 
The  temples  and  the  Lamas'  cells,  all  tumbling  in  pieges, 
had  become  the  abode  of  bats  and  of  enormous  rats.  We 
heard  that  this  Buddhist  monastery,  after  having  been 
besieged  for  three  days  by  the  brigands,  had  been  taken  by 
them,  the  greater  portion  of  the  inmates  massacred,  and  the 
place  itself  plundered  and  demolished.  From  that  time 
forth,  no  Lama  had  ventured  to  settle  in  the  spot.  The 
vicinity,  however,  was  not  so  entirely  uninhabited  as  we  at 
first  supposed.  In  walking  over  some  rocky  hills  close  by, 
we  found  a  herd  of  goats  and  three  miserable  tents,  con- 
cealed in  a  ravine.  The  poor  inmates  came  out  and  begged 
for  a  few  leaves  of  tea  and  a  little  tsamba.  Their  eyes  were 
hollow,  and  their  features  pale  and  haggard.  They  knew 
not,  they  said,  where  to  take  refuge,  so  as  to  live  in  peace. 
The  fear  of  the  brigands  was  so  powerful  over  them,  that  it 
divested  them  even  of  the  courage  to  flee  away. 

Next  day  the  caravan  continued  its  route,  but  the 
Chinese  escort  remained  encamped  on  the  bank  of  the  river ; 
its  task  was  completed,  and  after  a  few  days'  rest,  it  would 
return  home.  The  Thibetian  merchants,  so  far  from  being 
distressed  at  the  circumstance,  said  that  now  the  Chinese 
soldiers  were  no  longer  with  them,  they  should  be  able  to 
sleep  at  night,  freed  from  the  fear  of  thieves. 

On  the  1 5th  November,  we  quitted  the  magnificent  plains 
of  the  Koukou-Noor,  and  entered  upon  the  territory  of  the 
Mongols  of  Tsaidam.  Immediately  after  crossing  the  river 
of  that  name,  we  found  the  aspect  of  the  country  totally 


THIBET,  AND   CHINA.  1 1/ 

changed.  Nature  becomes  all  of  a  sudden  savage  and  sad ; 
the  soil,  arid  and  stony,  produces  with  difficulty  a  few  dry, 
saltpetrous  bushes.  The  morose  and  melancholy  tinge  of 
these  dismal  regions  seems  to  have  had  its  full  influence 
upon  the  character  of  its  inhabitants,  who  are  all  evidently 
a  prey  to  the  spleen.  They  say  very  little,  and  their 
language  is  so  rude  and  guttural  that  other  Mongols  can 
scarcely  understand  them.  Mineral  salt  and  borax  abound 
on  this  arid  and  almost  wholly  pastureless  soil.  You  dig 
holes  two  or  three  feet  deep,  and  the  salt  collects  therein, 
and  crystallizes  and  purifies  of  itself,  without  your  having  to 
take  any  trouble  in  the  matter.  The  borax  is  collected 
from  small  reservoirs,  which  become  completely  full  of  it. 
The  Thibetians  carry  quantities  of  it  into  their  own  country, 
where  they  sell  it  to  the  goldsmiths,  who  apply  it  to  facilitate 
the  fusion  of  metals.  We  stayed  two  days  in  the  land  of 
Tsaidam,  feasting  upon  tsamba  and  some  goats  which  the 
shepherds  gave  in  exchange  for  some  bricks  of  tea.  The 
long-tailed  oxen  and  the  camels  regaled  themselves  with  the 
nitre  and  salt  which  they  had  everywhere  about  for  the 
picking  up.  The  grand  object  with  the  whole  caravan  was 
to  get  up  its  strength  as  much  as  possible,  with  a  view  to 
the  passage  of  the  Bourhan-Bota,  a  mountain  noted  for  the 
pestilential  vapors  in  which,  as  we  were  informed,  it  is  con- 
stantly enveloped. 

We  started  at  three  in  the  morning,  and  after  infinite 
sinuosities  and  meanderings  over  this  hilly  country,  we 
arrived,  by  nine  o'clock,  at  the  foot  of  the  Bourhan-Bota. 
There  the  caravan  halted  for  a  moment,  as  if  to  poise  its 
strength  ;  everybody  measured,  with  his  eyes,  the  steep  and 
rugged  paths  of  the  lofty  ascent,  gazed  with  anxiety  at  a 
light,  thin  vapor,  which  we  were  told  was  the  pestilential 
vapor  in  question,  and  for  awhile  the  entire  party  was  com- 
pletely depressed  and  discouraged.  After  having  taken  the 
hygienic  measures  prescribed  by  tradition,  and  which  con- 
sist in  masticating  two  or  three  cloves  of  garlic,  we  began  to 
clamber  up  the  side  of  the  mountain.  Before  long,  the 
horses  refused  to  carry  their  riders,  and  all,  men  as  well  as 
animals,  advanced  on  foot,  and  step  by  step ;  by  degrees, 
our  faces  grew  pale,  our  hearts  sick,  and  our  legs  incapable 
of  supporting  us ;  we  threw  ourselves  on  the  ground,  then 
rose  again  to  make  another  effort ;  then  once  more  pros- 


Il8  TRAVELS   IN   TARTARY, 

trated  ourselves,  and  again  rose  to  stumble  on  some  paces 
farther ;  in  this  deplorable  fashion  was  it  that  we  ascended 
the  famous  Botirhan-Bota.  Heavens  !  what  wretchedness 
it  was  we  went  through ;  one's  strength  seemed  exhausted, 
one's  head  turning  round,  one's  limbs  dislocated;  it  was 
just  like  a  thoroughly  bad  sea-sickness ;  and  yet,  all  the 
while,  one  has  to  retain  enough  energy,  not  only  to  drag 
one's  self  on,  but,  moreover,  to  keep  thrashing  the  animals 
which  lie  down  at  every  step,  and  can  hardly  be  got  to  move. 
One  portion  of  the  caravan,  as  a  measure  of  precaution, 
stopped  half  way  up  the  mountain,  in  a  gully  where  the  pes- 
tilential vapors,  they  said,  were  not  so  dense ;  the  other 
portion  of  the  caravan,  equally  as  a  measure  of  precaution, 
exerted  their  most  intense  efforts  in  order  to  make  their 
way  right  up  to  the  top,  so  as  to  avoid  being  asphyxiated 
by  that  dreadful  air,  so  completely  charged  with  carbonic 
acid.  We  were  of  the  number  of  those  who  ascended  the 
Bourhan-Bota  at  one  stretch.  On  reaching  its  summit,  our 
lungs  dilated  at  their  ease.  The  descent  of  the  mountain 
was  mere  child's  play,  and  we  were  soon  able  to  set  up  our 
tent  far  from  the  murderous  air  we  had  encountered  on  the 
ascent. 

The  Bourhan-Bota  mountain  has  this  remarkable  particu- 
larity, that  the  deleterious  vapor  for  which  it  is  noted,  is 
only  found  on  the  sides  facing  the  east  and  the  north ; 
elsewhere,  the  air  of  the  mountain  is  perfectly  pure  and 
respirable.  The  pestilential  vapors  themselves  would  ap- 
pear to  be  nothing  more  than  carbonic  acid  gas.  The 
people  attached  to  the  embassy  told  us  that  when  there  is 
any  wind,  the  vapors  are  scarcely  perceptible,  but  that  they 
are  very  dangerous  when  the  weather  is  calm  and  serene. 
Carbonic  acid  gas  being,  as  the  reader  is  aware,  heavier 
than  the  atmospheric  air,  necessarily  condenses  on  the  sur- 
face of  the  ground,  and  remains  fixed  there  until  some 
great  agitation  of  the  air  sets  it  in  movement,  disperses  it 
in  the  atmosphere,  and  neutralizes  its  effects.  When  we 
crossed  the  Bourhan-Bota,  the  weather  was  rather  calm 
than  otherwise.  We  remarked,  that  when  we  were  lying 
on  the  ground,  respiration  was  much  more  difficult ;  when, 
on  the  contrary,  we  raised  ourselves  on  horseback,  the  in- 
fluence of  the  gas  was  scarcely  felt.  The  presence  of  the 
carbonic  acid  rendered  it  very  difficult  to  light  a  fire ;  the 


THIBET,  AND   CHINA.  1 19 

argols  burned  without  flame,  and  threw  out  great  quantities 
of  smoke.  As  to  the  manner  in  which  the  gas  is  formed, 
or  as  to  whence  it  comes,  we  can  give  no  sort  of  idea.  We 
will  merely  add,  for  the  benefit  of  those  who  are  fond  of 
seeking  explanations  of  things  in  their  names,  that  Bourhan- 
Bota  means  Kitchen  of  Bourhan;  Bourhan  being  a  syno- 
nym of  Buddha. 

During  the  night  we  passed  on  the  other  side  of  the 
mountain,  there  fell  a  frightful  quantity  of  snow.  Our 
companions,  who  had  not  ventured  to  ascend  the  entire 
mountain  at  once,  rejoined  us  in  the  morning;  they  in- 
formed us  that  they  had  effected  the  ascent  of  the  upper 
portion  of  the  mountain  easily  enough,  the  snow  having 
dispersed  the  vapor. 

The  passage  of  the  Bourhan- Bota  was  but  a  sort  of  ap- 
prenticeship. A  few  days  after,  Mount  Chuga  put  our 
strength  and  courage  to  a  still  more  formidable  test.  The 
day's  march  being  long  and  laborious,  the  cannon  shot,  our 
signal  for  departure,  was  heard  at  one  o'clock  in  the  morn- 
ing. We  made  our  tea  with  melted  snow,  ate  a  good  meal 
of  tsamba,  seasoned  with  a  clove  of  garlic,  cut  up  into  small 
bits,  and  started.  When  the  huge  caravan  first  set  itself  in 
motion,  the  sky  was  clear,  and  a  brilliant  moon  lit  up  the 
great  carpet  of  snow  with  which  the  whole  country  was 
covered.  Mount  Chuga  being  not  very  steep  in  the  di- 
rection where  we  approached  it,  we  were  able  to  attain  the 
summit  by  sunrise.  Almost  immediately  afterwards,  how- 
ever, the  sky  became  thickly  overcast  with  clouds,  and  the 
wind  began  to  blow  with  a  violence  which  grew  constantly 
more  and  more  intense.  The  opposite  sides  of  the  moun- 
tain we  found  so  encumbered  with  snow,  that  the  animals 
were  up  to  their  girths  in  it ;  they  could  only  advance  by  a 
series  of  convulsive  efforts,  which  threw  several  of  them 
into  gulfs  from  which  it  was  impossible  to  extricate  them, 
and  where  they  accordingly  perished.  We  marched  in  the 
very  teeth  of  a  wind  so  strong  and  so  icy,  that  it  absolutely 
at  times  choked  our  respiration,  and  despite  our  thick  furs, 
made  us  tremble  lest  we  should  be  killed  with  the  cold. 
In  order  to  avoid  the  whirlwinds  of  snow  which  the  wind 
perpetually  dashed  in  our,  faces,  we  adopted  the  example  of 
some  of  our  fellow  travelers,  who  bestrode  their  horses' 
backs  with  their  faces  to  the  tail,  leaving  the  animals  to 


120  TRAVELS   IN   TARTARY, 

follow  the  guidance  of  their  instinct.  When  we  reached 
the  foot  of  the  mountain,  and  could  use  our  eyes,  we  found 
that  more  than  one  face  had  been  frozen  in  the  descent. 
Poor  M.  Gabet,  among  the  rest,  had  to  deplore  the  tem- 
porary decease  of  his  nose  and  ears.  Everybody's  skin 
was  more  or  less  chapped  and  cut. 

The  caravan  halted  at  the  foot  of  Mount  Chuga,  and 
each  member  of  it  sought  refuge  for  awhile  in  the  labyrinths 
of  a  number  of  adjacent  defiles.  Exhausted  with  hunger, 
and  our  limbs  thoroughly  benumbed,  what  we  wanted  to 
bring  us  to,  was  a  good  fire,  a  good  supper,  and  a  good, 
well-warmed  bed ;  but  the  Chuga  is  far  from  possessing  the 
comfortable  features  of  the  Alps ;  no  Buddhist  monks  have 
as  yet  bethought  themselves  of  taking  up  their  abode  there 
for  the  solace  and  salvation  of  poor  travelers.  We  were, 
consequently,  fain  to  set  up  our  tent  amid  the  snow,  and 
then  to  go  in  search  of  what  argols  we  could  burn.  It  was 
a  spectacle  worthy  of  all  pity  to  see  that  multitude,  wander- 
ing about  in  all  directions,  and  rummaging  up  the  snow,  in 
the  hope  of  lighting  upon  some  charming  thick  bed  of 
argols.  For  ourselves,  after  long  and  laborious  research, 
we  managed  to  collect  just  enough  of  the  article  to  melt 
three  great  lumps  of  ice,  which  we  extracted  by  aid  of  a 
hatchet,  from  an  adjacent  pond.  Our  fire  not  being  strong 
enough  to  boil  the  kettle,  we  had  to  content  ourselves  with 
infusing  our  tsamba  in  some  tepid  water,  and  gulping  it 
down  in  order  to  prevent  its  freezing  in  our  hands.  Such 
was  all  the  supper  we  had  after  our  frightful  day's  journey. 
We  then  rolled  ourselves  up  in  our  goatskins  and  blankets, 
and,  crouching  in  a  corner  of  the  tent,  awaited  the  cannon- 
shot  that  was  to  summon  us  to  our  delightful  Impressions 
de  Voyage. 

We  left  in  this  picturesque  and  enchanting  encampment, 
the  Tartar  soldiers  who  had  escorted  us  since  our  departure 
from  Koukou-Noor ;  they  were  no  longer  able  to  extend  to 
us  their  generous  protection,  for,  that  very  day,  we  were 
about  to  quit  Tartary,  and  to  enter  the  territory  of  Hither 
Thibet.  The  Chinese  and  Tartar  soldiers  having  thus  left 
us,  the  embassy  had  now  only  to  rely  upon  its  own  internal 
resources.  As  we  have  already  stated,  this  great  body  of 
2,000  men  was  completely  armed,  and  every  one,  with  the 
merest  exception,  had  announced  himself  prepared  to  show 


THIBET,  AND   CHINA.  121 

himself,  upon  occasion,  a  good  soldier.  But  somehow  or 
other  the  whilome  so  martial  and  valorous  air  of  the  caravan 
had  become  singularly  modified  since  the  passage  of  the 
Bourhan-Bota.  Nobody  sang  now,  nobody  joked,  nobody 
laughed,  nobody  pranced  about  on  his  horse ;  everybody 
was  dull  and  silent  •  the  moustachios  which  heretofore  had 
been  so  fiercely  turned  up,  were  now  humbly  veiled  beneath 
the  lambskins  with  which  all  our  faces  were  covered  up  to 
the  eyes.  All  our  gallant  soldiers  had  made  up  their  lances, 
fusils,  sabres,  bows  and  arrows,  into  bundles,  which  were 
packed  upon  their  sumpter  animals.  For  that  matter,  the 
fear  of  being  killed  by  the  brigands  scarcely  occurred  now 
to  any  one  :  the  point  was  to  avoid  being  killed  by  the 
cold. 

It  was  on  Mount  Chuga  that  the  long  train  of  our  real 
miseries  really  began.  The  snow,  the  wind,  and  the  cold 
there  set  to  work  upon  us,  with  a  fury  which  daily  increased. 
The  deserts  of  Thibet  are  certainly  the  most  frightful  coun- 
try that  it  is  possible  to  conceive.  The  ground  continuing 
to  rise,  vegetation  diminished  as  we  advanced,  and  the  cold 
grew  more  and  more  intense.  Death  now  hovered  over 
the  unfortunate  caravan.  The  want  of  water  and  of  pas- 
turage soon  destroyed  the  strength  of  our  animals.  Each 
day  we  had  to  abandon  beasts  of  burden  that  could  drag 
themselves  on  no  further.  The  turn  of  the  men  came 
somewhat  later.  The  aspect  of  the  road  was  of  dismal 
auspice.  For  several  days,  we  traveled  through  what 
seemed  the  excavations  of  a  great  cemetery.  Human 
bones,  and  the  carcases  of  animals  presenting  themselves  at 
every  step,  seemed  to  warn  us  that,  in  this  fatal  region, 
amidst  this  savage  nature,  the  caravans  which  had  preceded 
us,  had  preceded  us  in  death. 

To  complete  our  misery,  M.  Gabet  fell  ill,  his  health 
abandoning  him  just  at  the  moment  when  the  frightful 
difficulties  of  the  route  called  for  redoubled  energy  and 
courage.  The  excessive  cold  he  had  undergone  on  the 
passage  of  Mount  Chuga,  had  entirely  broken  up  his 
strength.  To  regain  his  previous  vigor,  he  needed  repose, 
tonic  drinks,  and  a  substantial  nourishment,  whereas  all  we 
had  to  give  him  was  barley-meal,  and  tea  made  with  snow 
water;  and,  moreover,  notwithstanding  his  extreme  weak- 
ness, he  had  every  day  to  ride  on  horseback,  and  to  struggle 


122  TRAVELS   IN   TARTARY, 

against  an  iron  climate.  And  we  had  two  months  more  of 
this  traveling  before  us,  in  the  depth  of  winter.  Our  pros- 
pect was,  indeed,  somber  ! 

Towards  the  commencement  of  September,  we  arrived 
in  sight  of  the  Bayen-Kharat,  a  famous  chain  of  mountains, 
extending  from  southeast  to  northwest,  between  the 
Hoang-Ho  and  the  Kin-Cha-Kiang.  These  two  great 
rivers,  after  running  a  parallel  course  on  either  side  of  the 
Bayen-Kharat,  then  separate,  and  take  opposite  directions, 
the  one  towards  the  north,  the  other  towards  the  south. 
After  a  thousand  capricious  meanderings  in  Tartary  and 
Thibet,  they  both  enter  the  Chinese  empire ;  and  after 
having  watered  it  from  west  to  east,  they  approach  each 
other,  towards  their  mouths,  and  fall  into  the  Yellow  Sea 
very  nearly  together.  The  point  at  which  we  crossed  the 
Bayen-Kharat  is  not  far  from  the  sources  of  the  Yellow 
River ;  they  lay  on  our  left,  and  a  couple  of  days'  journey 
would  have  enabled  us  to  visit  them  ;  but  this  was  by  no 
means  the  season  for  pleasure  trips.  We  had  no  fancy  for 
a  tourist's  excursion  to  the  sources  of  the  Yellow  River : 
how  to  cross  the  Bayen-Kharat  was  ample  occupation  for 
our  thoughts. 

From  its  foot  to  its  summit  the  mountain  was  completely 
enveloped  in  a  thick  coat  of  snow.  Before  undertaking 
the  ascent,  the  principal  members  of  the  embassy  held  a 
council.  The  question  was  not  whether  they  should  pass 
the  mountain :  if  they  desired  to  reach  Lha-Ssa,  the  pas- 
sage of  the  mountain  was  an  essential  preliminary ;  nor  was 
it  the  question,  whether  they  should  await  the  melting  of 
the  snow ;  the  point  was  simply  whether  it  would  be  more 
advantageous  to  ascend  the  mountain  at  once  or  to  wait  till 
next  day.  The  fear  of  avalanches  filled  every  one's  mind, 
and  we  should  all  have  gladly  subscribed  to  effect  an  as- 
surance against  the  wind.  After  the  example  of  all  the 
councils  in  the  world,  the  council  of  the  Thibetian  embassy 
was  soon  divided  into  two  parties,  the  one  contending  that 
it  would  be  better  to  start  forthwith,  the  other  insisting  that 
we  ought,  by  all  means,  to  wait  till  the  morrow. 

To  extricate  themselves  from  this  embarrassment,  they 
had  recourse  to  the  Lamas,  who  had  the  reputation  of 
being  diviners.  But  this  expedient  did  not  combine  all 
minds  in  unity.  Among  the  diviners  there  were  some  who 


THIBET,  AND   CHINA.  123 

declared  that  this  day  would  be  calm,  but  that  the  next 
day  there  would  be  a  terrible  wind,  and  there  were  others 
who  announced  an  exactly  contrary  opinion.  The  caravan 
thus  became  divided  into  two  camps,  that  of  movement 
and  that  of  non-movement.  It  will  at  once  be  understood 
that  in  our  character  of  French  citizens,  we  instinctively 
placed  ourselves  in  the  ranks  of  the  progressists ;  that  is  to 
say,  of  those  who  desired  to  advance,  and  to  have  done 
with  this  villainous  mountain  as  soon  as  possible.  It  ap- 
peared to  us,  moreover,  that  reason  was  altogether  on  our 
side.  The  weather  just  then  was  perfectly  calm ;  but  we 
knew  not  what  it  might  be  on  the  morrow.  Our  party, 
therefore,  proceeded  to  scale  these  mountains  of  snow, 
sometimes  on  horseback,  but  more  frequently  on  foot.  In 
the  latter  case,  we  made  our  animals  precede  us,  and  we 
hung  on  to  their  tails,  a  mode  of  ascending  mountains 
which  is  certainly  the  least  fatiguing  of  all.  M.  Gabet 
suffered  dreadfully,  but  God,  of  his  infinite  goodness,  gave 
us  strength  and  energy  enough  to  reach  the  other  side. 
The  weather  was  calm  throughout,  and  we  were  assailed  by 
no  avalanche  whatever. 

Next  morning,  at  daybreak,  the  party  who  had  remained 
behind  advanced  and  crossed  the  mountain  with  entire 
success.'  As  we  had  had  the  politeness  to  wait  for  them, 
they  joined  us,  and  we  entered  together  a  valley  where  the 
temperature  was  comparatively  mild.  The  excellence  of 
the  pasturage  induced  the  caravan  to  take  a  day's  rest  here. 
A  deep  lake,  in  the  ice  of  which  we  dug  wells,  supplied  us 
with  abundance  of  water.  We  had  plenty  of  fuel,  too,  for 
the  embassies  and  pilgrimages  being  in  the  habit  of  halting 
in  the  valley,  after  the  passage  of  the  Bayen-Kharat,  one  is 
always  sure  to  find  plenty  of  argols  there.  We  all  kept  up 
great  fires  throughout  our  stay,  burning  all  the  burnable 
things  we  could  find,  without  the  smallest  consideration  for 
our  successors,  leaving  it  to  our  15,000  long-haired  oxen  to 
supply  the  deficit. 

We  quitted  the  great  valley  of  Bayen-Kharat,  and  set 
up  our  tents  on  the  banks  of  the  Mourou'i-Oussou,,  or,  as 
the  Thibetians  call  it,  Polei-Tchou  (river  of  the  Lord). 
Towards  its  source,  this  magnificent  river  bears  the  name 
of  Mouroui-Oussou  (tortuous  river)  ;  further  on  it  is  called 
Kin-Cha-Kiang  (river  of  golden  sand),  and  arrived  in  the 


124  TRAVELS   IN   TARTARY, 

province  of  Sse-Tchouan,  it  becomes  the  famous  Yang-Dze- 
Kiang  (blue  river).  As  we  were  passing  the  Mourou'i- 
Oussou,  on  the  ice,  a  singular  spectacle  presented  itself. 
We  had  previously,  from  our  encampment,  observed  dark, 
shapeless  masses,  ranged  across  this  great  river ;  and  it  was 
not  until  we  came  quite  close  to  these  fantastic  islets  that 
we  could  at  all  make  head  or  tail  of  them.  Then  we  found 
out  that  they  were  neither  more  nor  less  than  upwards  of 
fifty  wild  cattle,  absolutely  encrusted  in  the  ice.  They  had 
no  doubt  attempted  to  swim  across  the  river,  at  the  precise 
moment  of  the  concretion  of  the  waters,  and  had  been  so 
hemmed  in  by  the  flakes  as  to  be  unable  to  extricate  them- 
selves. Their  fine  heads,  surmounted  with  great  horns, 
were  still  above  the  surface ;  the  rest  of  the  bodies  were 
enclosed  by  the  ice,  which  was  so  transparent  as  to  give  a 
full  view  of  the  form  and  position  of  the  unlucky  animals, 
which  looked  as  though  they  were  still  swimming.  The 
eagles  and  crows  had  pecked  out  their  eyes. 

Wild  cattle  are  of  frequent  occurrence  in  the  deserts  of 
Hither  Thibet.  They  always  live  in  great  herds,  and  pre- 
fer the  summits  of  the  mountains.  During  the  summer, 
indeed,  they  descend  into  the  valleys  in  order  to  quench 
their  thirst  in  the  streams  and  ponds ;  but  throughout  the 
long  winter  season,  they  remain  on  the  heights  feeding  on 
snow,  and  on  a  very  hard  rough  grass  they  find  there. 
These  animals,  which  are  of  enormous  size,  with  long  black 
hair,  are  especially  remarkable  for  the  immense  dimensions 
and  splendid  form  of  their  horns.  It  is  not  at  all  prudent 
to  hunt  them,  for  they  are  said  to  be  extremely  ferocious. 
When,  indeed,  you  find  two  or  three  of  them  separated 
from  the  main  herd,  you  may  venture  to  attack  them ;  but 
the  assailants  must  be  numerous,  in  order  to  make  sure  of 
their  game,  for  if  they  do  not  kill  the  animal  at  once  there  is 
decided  danger  of  his  killing  them.  One  day  we  perceived 
one  of  these  creatures  licking  up  the  niter  in  a  small  place 
encircled  with  rocks.  Eight  men,  armed  with  matchlocks, 
left  the  caravan,  and  posted  themselves  in  ambush,  without 
being  detected  by  the  bull.  Eight  gun-shots  were  fired  at 
once ;  the  bull  raised  his  head,  looked  round  with  fiery 
eyes  in  search  of  the  places  whence  he  had  been  assailed, 
and  then  dashed  over  the  rocks  into  the  plain,  where  he 
tore  about  furiously,  roaring  awfully.  The  hunters  affirmed 


THIBET,  AND   CHINA. 


125 


that  he  had  been  wounded,  but  that,  intimidated  by  the 
appearance  of  the  caravan,  he  had  not  ventured  to  turn 
upon  his  assailants. 

Wild  mules  are  also  very  numerous  in  Hither  Tartary. 
After  we  had  passed  the  Mouroui-Oussou  we  saw  some  al- 
most every  day.  This  animal,  which  our  naturalists  call 
cheval  hemione,  a  horse  half -ass,  is  of  the  size  of  an  ordinaiy 
mule  ;  but  its  form  is  finer  and  its  movements  more  graceful 
and  active  ;  its  hair,  red  on  the  back,  grows  lighter  and  lighter 
down  to  the  belly,  where  it  is  almost  white.  The  head, 
large  and  ugly,  is  wholly  at  variance  with  the  elegance  of 


Wild  Mules  of  Tartary. 

its  body ;  when  in  slow  motion,  it  carries  its  head  erect, 
and  its  long  ears  extended ;  when  it  gallops,  it  turns  its 
head  to  the  wind,  and  raises  its  tail,  which  exactly  resem- 
bles that  of  the  ordinary  mule ;  its  neigh  is  ringing,  clear, 
and  sonorous,  and  its  speed  so  great  that  no  Thibetian  or 
Tartar  horseman  can  overtake  it.  The  mode  of  taking  it 
is  to  post  oneself  in  ambush  near  the  places  that  lead  to 
the  springs  where  they  drink,  and  to  shoot  it  with  arrows 
or  bullets ;  the  flesh  is  excellent,  and  the  skins  are  convert- 
ed into  boots.  The  hemiones  are  productive,  and  their 
young,  from  generation  to  generation,  are  always  of  the 


126  TRAVELS   IN   TARTAR Y, 

same  species.  They  have  never  been  tamed  to  domestic 
purposes.  We  heard  of  individuals  having  been  taken  quite 
young,  and  brought  up  with  other  foals ;  but  it  has  always 
been  found  impracticable  to  mount  them  or  to  get  them 
to  carry  any  burden.  With  the  first  opportunity,  they  run 
away,  and  resume  their  wild  state.  It  did  not,  however, 
appear  to  us  that  they  were  so  extremely  fierce  as  they  were 
represented  :  we  have  seen  them  frolicking  about  with  the 
horses  of  our  caravans,  when  pasturing ;  and  it  was  only  on 
the  approach  of  man,  whom  they  see  and  scent  at  a  great 
distance,  that  they  took  to  flight.  The  lynx,  the  chamois, 
the  reindeer,  and  the  wild  goat  abound  in  Hither  Tartary. 

Some  days  after  the  passage  of  the  Moroui-Oussou,  the 
caravan  began  to  break  up ;  those  who  had  camels  went 
on  ahead,  refusing  to  be  any  longer  delayed  by  the  slow 
progress  of  the  long-haired  oxen.  Besides,  the  nature  of 
the  country  no  longer  permitted  so  large  a  body  to  encamp 
on  one  spot.  The  pasturages  became  so  scarce  and  meager, 
that  the  animals  of  the  caravan  could  not  travel  all  together, 
without  the  danger  of  starving  all  together.  We  joined  the 
camel  party,  and  soon  left  behind  us  the  long-haired  oxen. 
The  camel  party  itself  was  before  long  fain  to  subdivide ; 
and  the  grand  unity  once  broken,  there  were  formed  a  num- 
ber of  petty  caravans,  which  did  not  always  concur,  either 
as  to  the  place  of  encampment  or  the  hour  of  departure. 

We  were  imperceptibly  attaining  the  highest  point  of 
Upper  Asia,  when  a  terrible  north  wind,  which  lasted  fifteen 
days,  combined  with  the  fearful  severity  of  the  temperature, 
menaced  us  with  destruction.  The  weather  was  still  clear ; 
but  the  cold  was  so  intense  that  even  at  midday  we 
scarcely  felt  the  influence  of  the  sun's  rays,  and  then  we 
had  the  utmost  difficulty  in  standing  against  the  wind. 
During  the  rest  of  the  day,  and  more  especially  during  the 
night,  we  were  under  constant  apprehension  of  dying  with 
cold.  Everybody's  face  and  hands  were  regularly  plowed 
up.  To  give  something  like  an  idea  of  this  cold,  the  reality 
of  which,  however,  can  never  be  appreciated,  except  by 
those  who  have  felt  it,  it  may  suffice  to  mention  a  circum- 
stance which  seemed  to  us  rather  striking.  Every  morning, 
before  proceeding  on  our  journey,  we  ate  a  meal,  and  then 
we  did  not  eat  again  until  the  evening,  after  we  had  en- 
camped. As  tsamba  is  not  a  very  toothsome  affair,  we 


THIBET,  AND   CHINA.  I2/ 

could  not  get  down,  at  a  time,  as  much  as  was  required  for 
our  nourishment  during  the  day ;  so  we  used  to  make  three 
or  four  balls  of  it,  with  our  tea,  and  keep  these  in  reserve, 
to  be  eaten,  from  time  to  time,  on  our  road.  The  hot  paste 
was  wrapped  in  a  piece  of  hot  linen,  and  then  deposited  in 
our  breasts.  Over  it,  were  all  our  clothes ;  to  wit,  a  thick 
robe  of  sheepskin,  then  a  lambskin  jacket,  then  a  short  fox- 
skin  cloak,  and  then  a  great  wool  overall ;  now,  upon  every 
one  of  the  fifteen  days  in  question,  our  tsamba  cakes  were 
always  frozen.  When  we  took  them  out,  they  were  merely 
so  many  balls  of  ice,  which,  notwithstanding,  we  were  fain 
to  devour,  at  the  risk  of  breaking  our  teeth,  in  order  to  avoid 
the  greater  risk  of  starvation. 

The  animals,  overcome  with  fatigue  and  privation,  had 
infinite  difficulty  in  at  all  resisting  the  intensity  of  the  cold. 
The  mules  and  horses,  being  less  vigorous  than  the  camels 
and  long-haired  oxen,  required  especial  attention.  We 
were  obliged  to  pack  them  in  great  pieces  of  carpet,  care- 
fully fastened  round  the  body,  the  head  being  enveloped  in 
rolls  of  camel's  hair.  Under  any  other  circumstances  this 
singular  costume  would  have  excited  our  hilarity,  but  just 
then,  we  were  in  no  laughing  mood.  Despite  all  these  pre- 
cautions, the  animals  of  the  caravans  were  decimated  by 
death. 

The  numerous  rivers  that  we  had  to  pass  upon  the  ice 
were  another  source  of  inconceivable  misery  and  fatigue. 
Camels  are  so  awkward  and  their  walk  is  so  uncouth  and 
heavy,  that  in  order  to  facilitate  their  passage,  we  were  com- 
pelled to  make  a  path  for  them  across  each  river,  either  by 
strewing  sand  and  dust,  or  by  breaking  the  first  coat  of  ice 
with  our  hatchets.  After  this,  we  had  to  take  the  brutes,  one 
by  one,  and  guide  them  carefully  over  the  path  thus  traced 
out ;  if  they  had  the  ill-luck  to  stumble  or  slip,  it  was  all 
over  with  them ;  down  they  threw  themselves  on  the  ice,  and 
it  was  only  with  the  utmost  labor  they  could  be  got  up  again. 
We  had  first  to  take  off  their  baggage,  then  to  drag  them 
with  ropes  to  the  bank,  and  then  to  stretch  a  carpet  on 
which  they  might  be  induced  to  rise ;  sometimes  all  this 
labor  was  lost :  you  might  beat  the  obstinate  animals,  pull 
them,  kick  them ;  not  an  effort  would  they  make  to  get  on 
their  legs ;  in  such  cases,  the  only  course  was  to  leave  them 
where  they  lay,  for  it  was  clearly  impossible  to  wp.it,  in 


128  TRAVELS   IN   TARTARY, 

those  hideous  localities,  until  the  pig-headed  brute  chose  to 
rise. 

All  these  combined  miseries  ended  in  casting  the  poor 
travelers  into  a  depression  bordering  on  despair.  To  the 
mortality  of  the  animals,  was  now  added  that  of  the  men, 
who,  hopelessly  seized  upon  by  the  cold,  were  abandoned, 
yet  living,  on  the  road.  One  day,  when  the  exhaustion  of 
our  animals  had  compelled  us  to  relax  our  march,  so  that 
we  were  somewhat  behind  the  main  body,  we  perceived  a 
traveler  sitting  on  a  great  stone,  his  head  bent  forward  on 
his  chest,  his  arms  pressed  against  his  sides,  and  his  whole 
frame  motionless  as  a  statue.  We  called  to  him  several 
times,  but  he  made  no  reply,  and  did  not  even  indicate,  by 
the  slightest  movement,  that  he  heard  us.  "How  absurd," 
said  we  to  each  other,  "  for  a  man  to  loiter  in  this  way  in 
such  dreadful  weather.  The  wretched  fellow  will  assuredly 
die  of  cold.  We  called  to  him  once  more,  but  he  remained 
silent  and  motionless  as  before.  We  dismounted,  went  up 
to  him,  and  recognized  in  him  a  young  Mongol  Lama,  who 
had  often  paid  us  a  visit  in  our  tent.  His  face  was  exactly 
like  wax,  and  his  eyes,  half-opened,  had  a  glassy  appearance ; 
icicles  hung  from  his  nostrils  and  from  the  corners  of  his 
mouth.  We  spoke  to  him,  but  obtained  no  answer;  and 
for  a  moment  we  thought  him  dead.  Presently,  however, 
he  opened  his  eyes,  and  fixed  them  upon  us  with  a  horrible 
expression  of  stupefaction  :  the  poor  creature  was  frozen, 
and  we  comprehended  at  once  that  he  had  been  abandoned 
by  his  companions.  It  seemed  to  us  so  frightful  to  leave  a 
man  to  die,  without  making  an  effort  to  save  him,  that  we 
did  not  hesitate  to  take  him  with  us.  We  took  him  from  the 
stone  on  which  he  had  been  placed,  enveloped  him  in  a 
wrapper,  seated  him  upon  Samdadchiemba's  little  mule,  and 
thus  brought  him  to  the  encampment.  When  we  had  set  up 
our  tent,  we  went  to  visit  the  companions  of  this  poor  young 
man.  Upon  our  informing  them  what  we  had  done,  they 
prostrated  themselves  in  token  of  thanks  and  said  that  we 
were  people  of  excellent  hearts,  but  that  we  had  given  our- 
selves much  labor  in  vain,  for  that  the  case  was  beyond 
cure.  "  He  is  frozen,"  said  they,  "  and  nothing  can  pre- 
vent the  cold  from  getting  to  his  heart."  We  ourselves 
did  not  participate  in  this  despairing  view  of  the  case,  and 
we  returned  to  our  tent,  accompanied  by  one  of  the 


THIBET,   AND    CHINA.  129 

patient's  companions,  to  see  what  further  could  be  done. 
When  we  reached  our  temporary  home,  the  young  Lama 
was  dead. 

More  than  forty  men  of  the  caravan  were  abandoned  still 
living,  in  the  desert,  without  the  slightest  possibility  of  our 
aiding  them.  They  were  carried  on  horseback  and  on  camel- 
back  so  long  as  any  hope  remained,  but  when  they  could 
no  longer  eat,  or  speak,  or  hold  themselves  up,  they  were 
left  on  the  wayside.  The  general  body  of  the  caravan  could 
not  stay  to  nurse  them,  in  a  barren  desert,  where  there  was 
hourly  danger  of  wild  beasts,  of  robbers,  and  worse  than  all, 
of  a  deficiency  of  food.  Yet,  it  was  a  fearful  spectacle  to 
see  these  dying  men  abandoned  on  the  road  !  As  a  last 
token  of  sympathy,  we  placed  beside  each,  a  wooden  cup 
and  a  small  bag  of  barley  meal,  and  then  the  caravan  mourn- 
fully proceeded  on  its  way.  As  soon  as  the  last  straggler 
had  passed  on,  the  crows  and  vultures  that  incessantly 
hovered  above  the  caravan,  would  pounce  down  upon  the 
unhappy  creatures  who  retained  just  enough  of  life  to  feel 
themselves  torn  and  mangled  by  these  birds  of  prey. 

The  north  wind  greatly  aggravated  M.  Gabet's  malady. 
From  day  to  day  his  condition  grew  more  alarming.  His 
extreme  weakness  would  not  permit  him  to  walk,  and  being 
thus  precluded  from  warming  himself  by  means  of  a  little 
exercise  ;  his  feet,  hands,  and  face  were  completely  frozen ; 
his  lips  became  livid,  and  his  eyes  almost  extinct ;  by  and 
by  he  was  not  able  to  support  himself  on  horseback.  Our 
only  remedy  was  to  wrap  him  in  blankets,  to  pack  him  upon 
a  camel,  and  to  leave  the  rest  to  the  merciful  goodness  of 
Divine  Providence. 

One  day,  us  we  were  following  the  sinuosities  of  a  valley, 
our  hearts  oppressed  with  sad  thoughts,  all  of  a  sudden  we 
perceived  two  horsemen  make  their  appearance  on  the 
ridge  of  an  adjacent  hill.  At  this  time,  we  were  traveling 
in-the  company  of  a  small  party  of  Thibetian  merchants, 
who,  like  ourselves,  had  allowed  the  main  body  of  the  cara- 
van to  precede  them,  in  order  to  save  their  camels  the 
fatigue  of  a  too-hurried  march.  "  Tsong-Kaba,"  cried  the 
Thibetians,  "  see,  there  are  horsemen  yonder,  yet  we  are  in 
the  desert,  and  every  one  knows  that,  there  are  not  even 
shepherds  in  this  locality."  They  had  scarcely  uttered  these 
words,  when  a  number  of  other  horsemen  appeared  at  dif- 
9 


130  TRAVELS   IN   TARTARY, 

ferent  points  on  the  hills,  and,  to  our  extreme  alarm,  dashed 
down  towards  us  at  a  gallop.  What  could  these  horsemen 
be  doing  in  so  barren  a  region  ?  What  could  they  want 
with  us?  The  case  was  clear:  we  had  fallen  into  the  hands 
of  thieves.  Their  appearance,  as  they  approached,  was  any- 
thing but  reassuring  :  a  carbine  slung  at  the  saddle-bow,  two 
long  sabers  in  the  girdle,  thick  black  hair  falling  in  disorder 
over  the  shoulders,  glaring  eyes,  and  a  wolfs  skin  stuck  on 
the  head  by  way  of  cap ;  such  was  the  portrait  of  each  of 
the  gentlemen  who  now  favored  us  with  their  company. 
There  were  twenty-seven  of  them,  while  we  numbered  only 
eighteen,  of  which  eighteen  all  were  by  no  means  practised 
warriors.  However,  both  armies  alighted,  and  a  valorous 
Thibetian  of  our  party  advanced  to  parley  with  the  chief  of 
the  brigands,  who  was  distinguished  from  his  men  by  two 
red  pennants  which  floated  from  his  saddle  back.  After  a 
long  and  somewhat  animated  conversation  :  "  Who  is  that 
man?  "  asked  the  chief  of  the  Kolo,  pointing  to  M.  Gabet, 
who,  fastened  upon  his  camel,  was  the  only  person  who  had 
not  alighted.  "  He  is  a  Grand  Lama  of  the  western  sky," 
replied  the  Thibetian  merchant ;  "  the  power  of  his  prayers 
is  infinite."  The  Kolo  raised  his  clasped  hands  to  his  fore- 
head, in  token  of  respect,  and  looked  at  M.  Gabet,  who, 
with  his  frozen  face,  and  his  singular  envelope  of  many- 
colored  wrappers,  was  by  no  means  unlike  those  alarming 
idols  that  we  see  in  pagan  temples.  After  contemplating 
for  a  while  the  famous  Lama  of  the  western  sky,  the  brigand 
addressed  some  further  words,  in  an  undertone,  to  the 
Thibetian  merchant ;  then,  making  a  sign  to  his  companions, 
they  all  jumped  into  their  saddles,  set  off  at  a  gallop,  and 
soon  disappeared  behind  the  mountains.  "  Do  not  let  us 
go  any  further  to-day,"  said  the  Thibetian  merchant ;  "  but 
set  up  our  tents  where  we  are ;  the  Kolo  are  robbers,  but 
they  have  lofty  and  generous  souls ;  when  they  see  that  we 
place  ourselves  without  fear  in  their  hands,  they  will  not 
attack  us.  Besides,"  added  he,  "  I  believe  they  hold  in 
much  awe  the  power  of  the  Lamas  of  the  western  sky." 
We  adopted  the  counsel  of  the  Thibetian  merchant  and 
proceeded  to  encamp. 

The  tents  were  scarcely  set  up,  when  the  Kolo  reappeared 
on  the  crest  of  the  mountain,  and  once  more  galloped  down 
upon  us  with  their  habitual  impetuosity.  The  chief  alone 


THIBET,  AND   CHINA.  131 

entered  the  encampment,  his  men  awaiting  him  at  a  short 
distance  outside.  The  Kolo  addressed  the  Thibetian  who 
had  previously  conversed  with  him.  "  I  have  come,"  said 
he,  "  for  an  explanation  of  a  point  that  I  don't  at  all  under- 
stand. You  know  that  we  are  encamped  on  the  other  side 
of  the  mountain,  yet  you  venture  to  sjst  up  your  tents  here, 
close  by  us.  How  many  men,  then,  have  you  in  your  com- 
pany?" "We  are  only  eighteen;  you,  I  believe,  are 
twenty-seven  in  number ;  but  brave  men  never  run  away." 
"  You'll  fight,  then?  "  "If  there  were  not  several  invalids 
amongst  us,  I  would  answer,  Yes ;  for  I  have  already  shown 
the  Kolo  that  I  am  not  afraid  of  them."  "  Have  you  fought 
with  the  Kolo?  When  was  it?  What's  your  name?" 
"  It's  five  years  ago,  at  the  affair  of  the  Tchanak-Kampo, 
and  here's  a  little  reminiscence  of  it ;  "  and,  throwing  back 
the  sleeve  of  his  right  arm,  he  showed  the  cicatrice  of  a 
great  saber  cut.  The  brigand  laughed,  and  again  requested 
his  interlocutor's  name.  "  I  am  called  Rala-Tchembe,"  said 
the  merchant;  " you  ought  to  know  the  name."  "Yes, all 
the  Kolos  know  it ;  it  is  the  name  of  a  brave  man."  So 
saying,  he  dismounted,  and  taking  a  saber  from  his  girdle, 
presented  it  to  the  Thibetian.  "  Here,"  said  he,  "  accept 
this  saber ;  'tis  the  best  I  have  ;  we  have  fought  one  another 
before ;  in  future,  when  we  meet,  it  shall  be  as  brothers." 
The  Thibetian  received  the  brigand's  present,  and  gave  him, 
in  return,  a  handsome  bow  and  quiver  which  he  had  bought 
at  Peking. 

The  Kolo,  who  had  remained  outside  the  camp,  upon 
seeing  their  chief  fraternize  with  the  chief  of  the  caravan, 
dismounted,  fastened  their  horses  to  each  other,  two  and 
two,  by  the  bridles,  and  came  to  drink  a  friendly  cup  of  tea 
with  the  travelers,  who  now,  at  length,  began  to  breathe 
freely.  All  these  brigands  were  extremely  affable,  and  they 
asked  us  various  questions  about  the  Tartar- Khalkhas,  whom, 
they  said,  they  were  particularly  anxious  to  see,  by  reason 
that,  in  the  preceding  year,  these  warriors  had  killed  three 
of  their  companions,  whom  they  were  eager  to  avenge.  We 
had  a  little  chat  about  politics  too.  The  brigands  affirmed 
that  they  were  warm  friends  of  the  Tal^-Lama,  and  irrecon- 
cilable enemies  to  the  Emperor  of  China ;  on  which  account 
they  seldom  failed  to  pillage  the  embassy  on  its  way  to 
Peking,  because  the  Emperor  was  unworthy  to  receive  gifts 


132  TRAVELS   IN   TARTARY, 

from  the  Tale-Lama,  but  that  they  ordinarily  respected  it 
on  its  return,  because  it  was  altogether  fitting  that  the  Em- 
peror should  send  gifts  to  the  Tald-Lama.  After  having 
done  honor  to  the  tea  and  tsamba  of  the  caravan,  the  brig- 
ands wished  us  a  good  journey,  and  returned  to  their  own 
encampment.  All  these  fraternal  manifestations  did  not 
prevent  our  sleeping  with  one  eye  open ;  our  repose,  how- 
ever, was  not  disturbed,  and  in  the  morning  we  resumed 
our  way  in  peace.  Of  the  many  thousands  of  pilgrims  who 
have  performed  the  journey  to  Lha-Ssa,  there  are  very  few 
who  can  boast  of  having  had  so  close  a  view  of  the  robbers, 
at  so  small  a  cost. 

We  had  escaped  one  great  danger ;  but  another  awaited 
us,  we  were  informed,  far  more  formidable  in  its  character, 
though  different  in  kind.  We  were  beginning  to  ascend  the 
vast  chain  of  the  Tant-La  mountains,  on  the  plateau  of 
which,  our  traveling  companions  assured  us,  the  invalids 
would  die,  and  those  who  were  now  well  would  become  in- 
valids, with  but  a  small  chance  of  living.  The  death  of  M. 
Gabet  was  considered  quite  a  matter  of  certainty.  After 
six  days'  laborious  ascent  of  several  mountains,  placed  am- 
phitheatrically,  one  above  another,  we  at  length  reached  the 
famous  plateau,  the  most  elevated  point,  perhaps,  on  the 
earth's  surface.  The  snow  there  appeared  an  incrustation, 
an  ordinary  portion  of  the  soil.  It  cracked  beneath  our 
feet,  but  the  feet  left  scarcely  any  impression  upon  it.  The 
entire  vegetation  consisted  of  an  occasional  tuft  of  a  low, 
sharp-pointed,  smooth  grass,  ligneous  within,  and  as  hard 
as  iron,  but  not  brittle ;  s'o  that  it  might  very  well  be  con- 
verted into  mattress  needles.  The  animals  were,  however, 
so  famishing,  that  they  were  fain  to  attack  even  this  atro- 
cious forage,  which  absolutely  cracked  between  their  teeth, 
and  could  be  realized  at  all  only  by  vigorous  efforts  and  at 
the  cost  of  infinite  lip  bleeding. 

From  the  brow  of  this  magnificent  plateau  we  could  see 
below  us  the  peaks  and  needles  of  numerous  ridges,  the 
ramifications  of  which  were  lost  in  the  horizon.  We  had 
never  witnessed  anything  at  all  comparable  with  this  grand, 
this  gigantic  spectacle.  During  the  twelve  days  that  we  were 
journeying  along  the  heights  of  Tant-La,  we  enjoyed  fine 
weather ;  the  air  was  calm,  and  it  pleased  God  to  bless  us 
each  day  with  a  warm,  genial  sunshine,  that  materially 


THIBET,  AND   CHINA.  133 

modified  the  ordinary  coldness  of  the  atmosphere.  Still 
the  air,  excessively  rarified  at  that  enormous  altitude,  was 
very  piercing,  and  monstrous  eagles,  which  followed  the 
track  of  the  caravan,  were  daily  provided  with  a  number  of 
dead  bodies.  The  small  caravan  of  the  French  mission  itself 
paid  its  tribute  to  death  ;  but,  happily,  that  tribute  was  only 
in  the  shape  of  our  little  black  mule,  which  we  abandoned 
at  once  with  regret  and  with  resignation.  The  dismal 
prophecy  that  had  been  announced  with  reference  to  M. 
Gabet  was  falsified.  The  mountains,  which  were  to  have 
been  fatal  to  him,  proved,  on  the  contrary,  highly  favorable, 
restoring  to  him,  by  degrees,  health  and  strength.  This 
blessing,  almost  unexpected  by  us,  even  at  the  hands  of  the 
God  of  Mercy,  made  us  forget  all  our  past  miseries.  We 
resumed  all  our  courage,  and  firmly  entertained  the  hope 
that  the  Almighty  would  permit  us  to  accomplish  our  jour- 
ney. 

The  descent  of  Tant-La,  though  long  in  duration,  was 
rapid  in  itself.  Throughout  four  whole  days  we  were  going 
down,  as  it  seemed,  a  gigantic  staircase,  each  step  of  which 
consisted  of  a  mountain.  At  the  bottom,  we  found  some 
hot  springs,  of  an  extremely  magnificent  description. 
Amongst  huge  rocks,  you  see  a  great  number  of  reservoirs, 
hollowed  out  by  the  hand  of  nature,  in  which  the  water  boils 
and  bubbles,  as  in  a  vast  cauldron  over  a  fierce  fire.  Some- 
times the  active  fluid  escapes  through  the  fissures  of  the 
rocks,  and  leaps,  in  all  directions,  by  a  thousand  capricious 
jets.  Every  now  and  then  the  ebullition,  in  particular  reser- 
voirs, grows  so  furious,  that  tall  columns  of  water  rise  into  the 
air,  as  though  impelled  by  some  tremendous  pumping  ma- 
chinery. Above  these  springs,  thick  vapors,  collecting  in  the 
air,  condense  into  white  clouds.  The  water  is  sulphureous. 
After  bubbling  and  dashing  about  in  its  huge  granite  reser- 
voirs, it  boils  over,  and  quitting  the  rocks,  which  had  seemed 
to  wish  to  keep  it  captive,  pours  down  by  various  currents 
into  a  small  valley  below,  where  it  forms  a  large  stream  flow- 
ing over  a  bed  of  flints,  yellow  as  gold.  These  boiling  waters 
do  not  long  preserve  their  fluidity.  The  extreme  rigor 
of  the  atmosphere  cools  them  so  rapidly,  that  within  a  mile 
and  a  half  from  its  source,  the  stream  they  have  thus  formed 
is  almost  frozen  through.  These  hot  springs  are  of  frequent 
occurrence  in  the  mountains  of  Thibet,  and  the  Lama  physi- 


134  TRAVELS   IN   TARTARY, 

cians,  who  attribute  to  them  considerable  medicinal  virtue, 
constantly  prescribed  their  use,  both  internally  and  exter- 
nally 

From  the  Tant-La  mountains  to  Lha-Ssa,  the  ground  con- 
stantly declines.  As  you  descend,  the  intensity  of  the  cold 
diminishes,  and  the  earth  becomes  clothed  with  more  vigor- 
ous and  more  varied  vegetation.  One  evening,  we  encamped 
in  a  large  plain,  where  the  pasturage  was  marvelously  abun- 
dant, and  as  our  cattle  had  been  for  some  time  past  on  very 
short  commons  indeed,  we  determined  to  give  them  the  full 
benefit  of  the  present  opportunity,  and  to  remain  where  we 
were  for  two  days. 

Next  morning,  as  we  were  quietly  preparing  our  tea,  we 
perceived  in  the  distance  a  troop  of  horsemen  galloping  to- 
wards our  encampment  at  full  speed.  The  sight  seemed  to 
freeze  the  very  blood  in  our  veins ;  we  stood  for  a  moment 
perfectly  petrified.  After  the  first  moment  of  stupor,  we 
rushed  out  of  our  tent,  and  ran  to  Rala-Tchembe".  "The 
Kolo  !  the  Kolo  !  "  cried  we ;  "  here's  a  great  body  of  Kolo 
advancing  against  us."  The  Thibetian  merchants,  who  were 
boiling  their  tea  and  mixing  their  tsamba,  laughed  at  our 
alarm,  and  told  us  to  sit  down  quite  at  our  ease.  "  Take 
breakfast  with  us,"  said  they;  "there  are  no  Kolo  to  fear 
here ;  the  horsemen  you  see  yonder  are  friends.  We  are 
now  entering  upon  an  inhabited  country ;  behind  the  hill 
there,  to  the  right,  are  a  number  of  black  tents,  and  the 
horsemen,  whom  you  take  to  be  Kolo,  are  shepherds." 
These  words  restored  our  equanimity,  and  with  our  equa- 
nimity returned  our  appetite,  so  that  we  were  very  happy  to 
accept  the  invitation  to  breakfast  with  which  we  had  been 
favored.  We  had  scarcely  taken  up  a  cup  of  buttered  tea 
before  the  horsemen  made  their  appearance  at  the  door  of 
the  tent.  So  far  from  being  brigands,  they  were  worthy 
fellows  who  came  to  sell  us  butter  and  fresh  meat ;  their 
saddles  were  regular  butchers'  stalls  hung  with  joints  of 
mutton  and  venison,  which  rested  on  the  sides  of  their  horses. 
We  purchased  eight  legs  of  mutton,  which,  being  frozen, 
were  easily  susceptible  of  transport.  They  cost  us  an  old 
pair  of  Peking  boots,  a  Peking  steel,  and  the  saddle  of  our 
defunct  mule,  which  luckily  could  also  boast  of  Peking  origin. 
Everything  coming  from  Peking  is  highly  prized  by  the 
Thibetians,  more  especially  by  that  portion  of  the  popula- 


THIBET,  AND   CHINA.  135 

tion  which  has  not  advanced  beyond  the  pastoral  and  no- 
madic life.  The  merchants  who  accompany  the  caravan 
take  care,  accordingly,  to  label  every  package  "  Goods  from 
Peking."  Snuff  is  especially  an  object  of  earnest  competi- 
tion among  the  Thibetians.  All  the  shepherds  asked  us 
whether  we  had  not  snuff  from  Peking.  M.  Hue,  who  was 
the  only  snuff-taker  of  our  party,  had  formerly  possessed  a 
quantity  of  the  precious  commodity,  but  it  had  all  departed, 
and  for  the  last  eight  days  he  had  been  reduced  to  the 
necessity  of  filling  his  snuff-box  and  his  nose  with  a  frightful 
mixture  of  dust  and  ashes.  Those  who  are  devotees  of  snuff 
will  at  once  comprehend  all  the  horrors  to  poor  M.  Hue  of 
this  deplorable  position. 

Condemned  for  the  two  last  months  to  live  upon  barley- 
meal,  moistened  with  tea,  the  mere  sight  of  our  legs  of 
mutton  seemed  to  fortify  our  stomachs  and  invigorate  our 
emaciated  limbs.  The  remainder  of  the  day  was  occu- 
pied in  culinary  preparations.  By  way  of  condiment  and 
seasoning,  we  had  only  a  little  garlic,  and  that  little  so 
frozen  and  dried,  that  it  was  almost  imperceptible  in  its 
shell.  We  peeled,  however,  all  we  had,  and  stuck  it  into 
two  legs  of  mutton,  which  we  set  to  boil  in  our  great 
cauldron.  The  argols,  which  abounded  in  this  blessed 
plain,  supplied  ample  materials'  for  cooking  our  inestima- 
ble supper.  The  sun  was  just  setting,  and  Samdadchiemba, 
who  had  been  inspecting  one  of  the  legs  of  mutton  with 
his  thumb-nail,  had  triumphantly  announced  that  the  mut- 
ton was  boiled  to  a  bubble,  when  we  heard  in  all  direc- 
tions, the  disastrous  cry,  "  Fire  !  fire  !  "  (Mi  yon  !  mi  yon  /) 
At  one  bound  we  were  outside  our  tent,  where  we  found 
that  the  flame,  which  had  caught  some  dry  grass,  in  the 
interior  of  the  encampment,  and  menaced  to  assail  also  our 
linen  tents,  was  spreading  about,  in  all  directions,  with 
fearful  rapidity.  All  the  travelers,  armed  with  their  felt 
carpets,  were  endeavoring  to  stifle  the  flame,  or  at  all  events 
to  keep  it  from  reaching  the  tents,  and  in  this  latter  effort 
they  were  quite  successful.  The  fire,  repulsed  on  all  sides, 
forced  an  issue  from  the  encampment,  and  rushed  out  into 
the  desert,  where,  driven  by  the  wind,  it  spread  over  the 
pasturages,  which  it  devoured  as  it  went.  We  thought, 
however,  that  we  had  nothing  further  to  fear ;  but  the  cry, 
"  Save  the  camels  !  save  the  camels!"  at  once  reminded 


TRAVELS    IN   TARTAKV, 


us  how  little  we  knew  of  a  conflagration  in  the  desert. 
We  soon  perceived  that  the  camels  stolidly  awaited  the 
flame,  instead  of  fleeing  from  it,  as  the  horses  and  oxen 
did.  We  hereupon  hastened  to  the  succor  of  our  beasts, 
which,  at  the  moment,  seemed  tolerably  remote  from  the 
flame.  The  flame,  however,  reached  them  as  soon  as  we 
did,  and  at  once  surrounded  us  and  them.  It  was  to  no 
purpose  we  pushed  and  beat  the  stupid  brutes  ;  not  an  inch 
would  they  stir ;  but  there  they  stood  phlegmatically  gap- 
ing at  us  with  an  air  that  seemed  to  ask  us,  what  right  we 
had  to  come  and  interrupt  them  at  their  meals.  We  really 
felt  as  if  we  could  have  killed  the  impracticable  beasts. 
The  fire  consumed  so  rapidly  the  grass  it  encountered,  that 
it  soon  assailed  the  camels,  and  caught  their  long,  thick 
hair ;  and  it  was  with  the  utmost  exertion  that,  by  the  aid 
of  the  felt  carpets  we  had  brought  with  us,  we  extinguished 
the  flame  upon  their  bodies.  We  got  three  of  them  out  of 
the  fire,  with  only  the  end  of  their  hair  singed,  but  the 
fourth  was  reduced  to  a  deplorable  condition ;  not  a  bristle 


THIBET,  AND   CHINA.  137 

remained  on  its  entire  body ;  the  whole  system  of  hair  was 
burned  down  to  the  skin,  and  the  skin  itself  was  terribly 
charred. 

The  extent  of  pasturage  consumed  by  the  flame  might  be 
about  a  mile  and  a  quarter  long  by  three  quarters  of  a  mile 
broad.  The  Thibetians  were  in  esctasies  at  their  good  for- 
tune in  having  the  progress  of  conflagration  so  soon  stayed, 
and  we  fully  participated  in  their  joy,  when  we  learned  the 
full  extent  of  the  evil  with  which  we  had  been  menaced. 
We  were  informed  that  if  the  fire  had  continued  much 
longer  it  would  have  reached  the  black  tents,  in  which  case 
the  shepherds  would  have  pursued  and  infallibly  massacred 
us.  Nothing  can  equal  the  fury  of  these  poor  children  of 
the  desert  when  they  find  the  pastures,  which  are  their  only 
resource,  reduced  to  ashes,  no  matter  whether  by  malice 
or  by  mischance.  It  is  much  the  same  thing  to  them  as 
destroying  their  herds. 

When  we  resumed  our  journey  the  broiled  camel  was  not 
yet  dead,  but  it  was  altogether  incapable  of  service ;  the 
three  others  were  fain  to  yield  to  circumstances,  and  to 
share  among  them  the  portion  of  baggage  which  their  unlucky 
traveling  companion  had  hitherto  borne.  However,  the 
burdens  of  all  of  them  had  very  materially  diminished  in 
weight  since  our  departure  from  Koukou-Noor ;  our  sacks 
of  meal  had  become  little  better  than  sacks  of  emptiness ; 
so  that,  after  descending  the  Tan t- La  mountains  we  had 
been  compelled  to  put  ourselves  upon  an  allowance  of  two 
cups  of  tsamba  per  man,  per  diem.  Before  our  departure 
we  had  made  a  fair  calculation  of  our  reasonable  wants,  in 
prospectu ;  but  no  such  calculation  could  cover  the  waste 
committed  upon  our  provender  by  our  two  cameleers ;  by 
the  one  through  indifference  and  stupidity,  by  the  other 
through  malice  and  knavery. 

Fortunately  we  were  now  approaching  a  large  Thibetian 
station,  where  we  should  find  the  means  of  renewing  our 
stores. 

After  following,  for  several  days,  a  long  series  of  valleys, 
where  we  saw,  from  time  to  time,  black  tents  and  great 
herds  of  yaks,  we  at  last  encamped  beside  a  large  Thibetian 
village.  It  stands  on  the  banks  of  the  river  Na-Ptchu,  in- 
dicated on  M.  Andriveau-Goujon's  map,  by  the  Mongol 
name  of  Krjara-Oussou,  both  denominations  equally  signify- 


138 


TRAVELS   IN   TARTARY, 


ing  black  waters.  The  village  of  Na-Ptchu  is  the  first  Thibet- 
ian  station  of  any  importance  that  you  pass  on  this  route  to 
Lha-Ssa.  The  village  consists  of  mud-houses  and  a  number 
of  black  tents.  The  inhabitants  do  not  cultivate  the  ground. 
Although  they  always  live  on  the  same  spot,  they  are  shep- 
herds like  the  nomadic  tribes,  and  occupy  themselves  solely 
with  the  breeding  of  cattle.  We  were  informed  that  at  some 
very  remote  period,  a  king  of  Koukou-Noor  made  war  upon 
the  Thibetians,  and  having  subjugated  them  to  a  large  extent, 
gave  the  district  of  Na-Ptchu  to  the  soldiers  whom  he  had 
brought  with  him.  Though  these  Tartars  are  now  fused 


sf  Na-Ptchu. 


with  the  Thibetians,  one  may  still  observe  among  the  black 
tents,  a  certain  number  of  Mongol  huts.  This  event  may 
also  serve  to  explain  the  origin  of  a  number  of  Mongol  ex- 
pressions which  are  used  in  the  country,  having  passed 
within  the  domain  of  the  Thibetian  idiom. 

•  The  caravans  which  repair  to  Lha-Ssa,  are  necessitated  to 
remain  several  days  at  Na-Ptchu,  in  order  to  arrange  a  fresh 
system  of  conveyance  ;  for  the  difficulties  of  an  awfully  rocky 
road  do  not  permit  camels  to  proceed  further.  Our  first 
business,  therefore,  was  to  sell  our  animals ;  but  they  were 


THIBET,  AND   CHINA.  139 

so  wretchedly  worn  that  no  one  would  look  at  them.  At 
last,  a  sort  of  veterinary  surgeon,  who,  doubtless,  had  some 
recipe  for  restoring  their  strength  and  appearances,  made 
us  an  offer,  and  we  sold  him  the  three  for  fifteen  ounces 
of  silver,  throwing  in  the  grilled  one  into  the  bargain. 
These  fifteen  ounces  of  silver  just  sufficed  to  pay  the  hire 
of  six  long-haired  oxen,  to  carry  our  baggage  to  Lha-Ssa. 

A  second  operation  was  to  discharge  the  Lama  of  the 
Ratchico  mountains.  After  having  settled  with  him  on  very 
liberal  terms,  we  told  him  that  if  he  proposed  to  visit  Lha- 
Ssa,  he  must  find  some  other  companions,  for  that  he  might 
consider  himself  wholly  freed  from  the  engagements  which 
he  had  contracted  with  us ;  and  so,  at  last,  we  got  rid  of 
this  rascal,  whose  misconduct  had  fully  doubled  the  trouble 
and  misery  that  we  had  experienced  on  the  way  in  his 
company. 

Our  conscience  imposes  upon  us  the  duty  of  here  warn- 
ing persons  whom  any  circumstances  may  lead  to  Na-Ptchu, 
to  be  carefully  on  their  guard  there  against  thieves.  The 
inhabitants  of  this  Thibetian  village  are  remarkable  for  their 
peculations,  robbing  every  Mongol  or  other  caravan  that 
comes  to  the  place,  in  the  most  shameful  manner.  At 
night,  they  creep  into  the  travelers'  tents,  and  carry  off 
whatever  they  can  lay  hands  upon ;  and  in  broad  day  itself 
they  exercise  their  deplorable  ingenuity  in  this  line,  with  a 
coolness,  a  presence  of  mind,  and  an  ability  which  might 
arouse  envy  in  the  most  distinguished  Parisian  thieves. 

After  having  laid  in  a  supply  of  butter,  tsamba,  and  legs 
of  mutton,  we  proceeded  on  our  way  to  Lha-Ssa,  from 
which  we  were  distant  now  only  fifteen  days'  march.  Our 
traveling  companions  were  some  Mongols  of  the  kingdom  of 
Khartchin,  who  were  repairing  in  pilgrimage  to  Mouche- 
Dehot(the  Eternal  Sanctuary)  as  the  Tartars  call  Lha-Ssa, 
and  who  had  with  them  their  Grand  Chaberon  ;  that  is  to 
say,  a  Living  Buddha,  the  superior  of  their  Lamasery.  The 
Chaberon  was  a  young  man  of  eighteen,  whose  manners 
were  agreeable  and  gentlemanly,  and  whose  face,  full  of  in- 
genuous candor,  contrasted  singularly  with  the  part  which 
he  was  constrained  habitually  to  enact.  At  the  age  of  five 
he  had  been  declared  Buddha  and  Grand  Lama  of  the 
Buddhists  of  Khartchin,  and  he  was  now  about  to  pass  a 
few  years  in  one  of  the  Grand  Lamaseries  of  Lha-Ssa,  in 


140  TRAVELS   IN   TARTARY, 

the  study  of  prayers  and  of  the  other  knowledge  befitting  his 
dignity.  A  brother  of  the  King  of  Khartchin  and  several 
Lamas  of  quality  were  in  attendance  to  escort  and  wait  up- 
on him.  The  title  of  Living  Buddha  seemed  to  be  a  dead 
weight  upon  this  poor  young  man.  It  was  quite  manifest 
that  he  would  very  much  have  liked  to  laugh  and  chat  and 
frolic  about  at  his  ease ;  and  that,  en  route,  it  would  have 
been  far  more  agreeable  to  him  to  have  dashed  about  on 
his  horse,  whither  he  fancied,  than  to  ride,  as  he  did, 
solemnly  between  two  horsemen,  who,  out  of  their  extreme 
respect,  never  once  quitted  his  sides.  Again,  when  they 
had  reached  an  encampment,  instead  of  remaining  eternally 
squatted  on  cushions,  in  a  corner  of  his  tent,  apeing  the  idols 
in  the  Lamasery,  he  would  have  liked  to  have  rambled  about 
the  desert,  taking  part  in  the  occupations  of  nomadic  life ; 
but  he  was  permitted  to  do  nothing  of  the  sort.  His  busi- 
ness was  to  be  Buddha,  and  to  concern  himself  in  no  degree 
with  matters  which  appertained  to  mere  mortals. 

The  young  Chaberon  derived  no  small  pleasure  from  an 
occasional  chat  in  our  tent ;  there,  at  all  events,  he  was 
able  to  lay  aside,  for  a  time,  his  official  divinity,  and  to  be- 
long to  mankind.  He  heard  with  great  interest  what  we 
told  him  about  the  men  and  things  of  Europe ;  and  ques- 
tioned us,  with  much  ingenuity,  respecting  our  religion, 
which  evidently  appeared  to  him  a  very  fine  one.  When 
we  asked  him,  whether  it  would  not  be  better  to  be  a  wor- 
shipper of  Jehovah  than  a  Chaberon,  he  replied  that  he 
could  not  say.  He  did  not  at  all  like  us  to  interrogate 
him  respecting  his  interior  life,  and  his  continual  incarna- 
tions ;  he  would  blush  when  any  such  questions  were  put 
to  him,  and  would  always  put  an  end  to  the  conversation 
by  saying  that  the  subject  was  painful  to  him.  The  simple 
fact  was  that  the  poor  lad  found  himself  involved  in  a  sort 
of  religious  labyrinth,  the  meanderings  of  which  were  per- 
fectly unknown  to  him. 

The  road  which  leads  from  Na-Ptchu  to  Lha-Ssa  is,  in 
general,  rocky  and  very  laborious,  and  when  it  attains  the 
chain  of  the  Koi'ran  mountains  it  become  fatiguing  in  the 
highest  degree.  Yet  as  you  advance,  your  heart  grows  lighter 
and  lighter,  at  finding  yourself  in  a  more  and  more  populous 
country.  The  black  tents  that  speckle  the  background  of 
the  landscape,  the  numerous  parties  of  pilgrims  repairing 


THIBET,  AND   CHINA.  141 

to  Lha-Ssa,  the  infinite  inscriptions  engraved  on  the  stones 
erected  on  each  side  of  the  way,  the  small  caravans  of  long- 
tailed  oxen  that  you  meet  at  intervals — all  this  contributes 
to  alleviate  the  fatigues  of  the  journey. 

When  you  come  within  a  few  days'  march  of  Lha-Ssa, 
the  exclusively  nomadic  character  of  the  Thibetians  grad- 
ually disappears.  Already,  a  few  cultivated  fields  adorn  the 
desert ;  houses  insensibly  take  the  place  of  black  tents. 
At  length,  the  shepherds  vanish  altogether,  and  you  find 
yourself  amidst  an  agricultural  people. 

On  the  fifteenth  day  after  our  departure  from  Na-Ptchu, 
we  arrived  at  Pampou,  which  on  account  of  its  proximity  to 
Lha-Ssa  is  regarded  by  the  pilgrims  as  the  vestibule  of  the 
holy  city.  Pampou,  erroneously  designated  Panctou  on  the 
map,  is  a  fine  plain  watered  by  a  broad  river,  a  portion  of 
whose  stream,  distributed  in  canals,  diffuses  fertility  all 
around.  There  is  no  village,  properly  so  called ;  but  you 
see,  in  all  directions,  large  farmhouses  with  handsome  ter- 
races in  front,  and  beautifully  white  with  lime-wash.  Each 
is  surrounded  with  tall  trees,  and  surmounted  with  a  little 
tower,  in  the  form  of  a  pigeon-house,  whence  float  banners 
of  various  colors,  covered  with  Thibetian  inscriptions. 
After  traveling  for  more  than  three  months  through  hideous 
deserts,  where  the  only  living  creatures  you  meet  are  brigands 
and  wild  beasts,  the  plain  of  Pampou  seemed  to  us  the 
most  delicious  spot  in  the  world.  Our  long  and  painful 
journeying  had  so  nearly  reduced  us  to  the  savage  state, 
that  anything  in  the  shape  of  civilization  struck  us  as  ab- 
solutely marvelous.  We  were  in  ecstasies  with  everything  : 
a  house,  a  tree,  a  plow,  a  furrow  in  the  plowed  field,  the 
slightest  object  seemed  to  us  worthy  of  attention.  That, 
however,  which  most  forcibly  impressed  us,  was  the  pro- 
digious elevation  of  the  temperature  which  we  remarked  in 
this  cultivated  plain.  Although  it  was  now  the  end  of 
January,  the  river  and  its  canals  were  merely  edged  with  a 
thin  coat  of  ice,  and  scarcely  any  of  the  people  wore  furs. 

At  Pampou,  our  caravan  had  to  undergo  another  trans- 
formation. Generally  speaking,  the  long-haired  oxen  are 
here  replaced  by  donkeys,  small  in  size,  but  very  robust,  and 
'accustomed  to  carry  baggage.  The  difficulty  of  procuring 
a  sufficient  number  of  these  donkeys  to  convey  the  baggage 
of  the  Khartchin-Lamas,  rendered  it  necessary  for  us  to  re- 


142  TRAVELS   IN   TARTARY, 

main  two  days  at  Pampou.  We  availed  ourselves  of  the  op- 
portunity to  arrange  our  toilet,  as  well  as  we  could.  Our 
hair  and  beards  were  so  thick,  our  faces  so  blackened  with 
the  smoke  of  the  tent,  so  plowed  up  with  the  cold,  so 
worn,  so  deplorable,  that,  when  we  had  here  the  means  of 
looking  at  ourselves  in  a  glass,  we  were  ready  to  weep  with 
compassion  at  our  melancholy  appearance.  Our  costume 
was  perfectly  in  unison  with  our  persons. 

The  people  of  Pampou  are  for  the  most  part  in  very  easy 
circumstances,  and  they  are  always  gay  and  frolicsome  ac- 
cordingly. Every  evening  they  assemble,  in  front  of  the 
different  farms,  where  men,  women,  and  children  dance  to 
the  accompaniment  of  their  own  voices.  On  the  termina- 
tion of  the  bal  champetre,  the  farmer  regales  the  company 
with  a  sort  of  sharp  drink,  made  with  fermented  barley,  and 
which,  with  the  addition  of  hops,  would  be  very  like  our 
beer. 

After  a  two  days'  hunt  through  all  the  farms  of  the  neigh- 
borhood, the  donkey-caravan  was  organized,  and  we  went 
on  our  way.  Between  us  and  Lha-Ssa  there  was  only  a 
mountain,  but  this  mountain  was,  past  contradiction,  the 
most  rugged  and  toilsome  that  we  had  yet  encountered. 
The  Thibetians  and  Mongols  ascend  it  with  great  unction, 
for  it  is  understood  amongst  them  that  whoever  attains  its 
summit,  attains,  ipso  facto,  a  remission  of  all  his  or  her  sins. 
This  is  certain,  at  all  events,  that  whoever  attains  the  sum- 
mit has  undergone  on  his  way  a  most  severe  penance; 
whether  that  penance  is  adequate  to  the  remission  of  sins, 
is  another  question  altogether.  We  had  departed  at  one 
o'clock  in  the  morning,  yet  it  was  not  till  ten  in  the  fore- 
noon that  we  reached  this  so  beneficial  summit.  We  were 
fain  to  walk  nearly  the  whole  distance,  so  impracticable  is  it 
to  retain  one's  seat  on  horseback  along  the  rugged  and 
rocky  path. 

The  sun  was  nearly  setting  when,  issuing  from  the  last  of 
the  infinite  sinuosities  of  the  mountain,  we  found  ourselves 
in  a  vast  plain,  and  saw  on  our  right  Lha-Ssa,  the  famous 
metropolis  of  the  Buddhic  world.  The  multitude  of  aged 
trees  which  surround  the  city  with  a  verdant  wall ;  the  tall 
white  houses,  with  their  flat  roofs  and  their  towers;  the 
numerous  temples  with  their  gilt  roofs,  the  Buddha-La, 
above  which  rises  the  palace  of  the  Tale" -Lama — all  these 


THIBET,  AND   CHINA.  143 

features  communicate  to  Lha-Ssa  a  majestic  and  imposing 
aspect. 

At  the  entrance  of  the  town,  some  Mongols  with  whom 
we  had  formed  an  acquaintance  on  the  road,  and  who  had 
preceded  us  by  several  days,  met  us,  and  invited  us  to  ac- 
company them  to  lodgings  which  they  had  been  friendly 
enough  to  prepare  for  us.  It  was  now  the  29th  January, 
1846;  and  it  was  eighteen  months  since  we  had  parted 
from  the  Valley  of  Black  Waters. 


Chinese  and  Tartar  Male  Head-dresses. 


View  of  Lha-Ssa. 


CHAPTER  V. 


Lodgings  in  a  Thibetian  House — Appearance  of  Lha-Ssa — Palace  of  the  Tale-Lama 
— Picture  of  the  Thibetians — Monstrous  Toilet  of  the  Women — Industrial  and 
Agricultural  Productions  of  Thibet— Gold  and  Silver  Mines— Foreigners  Res- 
ident at  Lha-Ssa— The  Pebouns— The  Katchis— The  Chinese— Position  of  the 
relations  between  China  and  Thibet — Various  Speculations  of  the  Public  Respect- 
ing us— We  Present  Ourselves  to  the  Authorities — Form  of  the  Thibetian  Govern- 
ment— Grand  Lama  of  Djachi-Loumbo— Society  of  the  Kalons — Thibetian 
Prophecy— Tragical  Death  of  Three  Tale"-Lamas— Account  of  Ki-Chan— 
Condemnation  of  the  Nomekhan — Revolt  of  the  Lamasery  of  Sera. 

AFTER  eighteen  months'  straggle  with  sufferings  and  ob- 
stacles of  infinite  number  and  variety,  we  were  at  length 
arrived  at  the  termination  of  our  journey,  though  not  at  the 
close  of  our  miseries.  We  had  no  longer,  it  is  true,  to  fear 
death  from  famine  or  frost  in  this  inhabited  country ;  but 
144 


THIBET,  AND   CHINA.  145 

trials  and  tribulations  of  a  different  character  were,  no  doubt, 
about  to  assail  us,  amidst  the  infidel  populations,  to  whom 
we  desired  to  preach  Christ "  crucified  for  the  salvation  of 
mankind.  Physical  troubles  over,  we  had  now  to  undergo 
moral  sufferings ;  but  we  relied,  as  before,  on  the  infinite 
goodness  of  the  Lord  to  aid  us  in  the  fight,  trusting  that 
He  who  had  protected  us  in  the  desert  against  the  inclem- 
ency of  the  seasons,  would  continue  to  us  His  divine  assist- 
ance against  the  malice  of  man,  in  the  very  heart  and 
capital  of  Buddhism. 

The  morning  after  our  arrival  at  Lha-Ssa,  we  engaged  a 
Thibetian  g  uide,  and  visited  the  various  quarters  of  the  city, 
in  search  of  a  lodging.  The  houses  at  Lha-Ssa  are  for  the 
most  part  several  stories  high,  terminating  in  a  terrace 
slightly  sloped,  in  order  to  carry  off  the  water ;  they  are 
whitewashed  all  over,  except  the  bordering  round  the  doors 
and  windows,  which  are  painted  red  or  yellow.  The  re- 
formed Buddhists  are  so  fond  of  these  two  colors,  which 
are,  so  to  speak,  sacred  in  their  eyes,  that  they  especially 
name  them  Lamanesque  colors.  The  people  of  Lha-Ssa 
are  in  the  habit  of  painting  their  houses  once  a  year,  so 
that  they  are  always  perfectly  clean,  and  seem,  in  fact,  just 
built;  but  the  interior  is  by  no  means  in  harmony  with 
the  fine  outside.  The  rooms  are  dirty,  smoky,  stinking,  and 
encumbered  with  all  sorts  of  utensils  and  furniture,  thrown 
about  in  most  disgusting  confusion.  In  a  word,  the  Thibetian 
habitations  are  literally  whited  sepulchers ;  a  perfect  picture 
of  Buddhism  and  all  other  false  religions,  which  carefully 
cover,  with  certain  general  truths  and  certain  moral  prin- 
ciples, the  corruption  and  falsehood  within. 

After  a  long  search,  we  selected  two  rooms,  in  a  large 
house,  that  contained  in  all  fifty  lodgers.  Our  humble  abode 
was  at  the  top  of  the  house,  and  to  reach  it  we  had  to 
ascend  twenty-six  wooden  stairs,  without  railing,  and  so  steep 
and  narrow  that  in  order  to  prevent  the  disagreeable  incident 
of  breaking  our  necks,  we  always  found  it  prudent  to  use 
our  hands  as  well  as  our  feet.  Our  suite  of  apartments  con- 
sisted of  one  great  square  room  and  one  small  closet,  which  we 
honored  with  the  appellation  of  cabinet.  The  larger  room 
was  lighted,  northeast,  by  a  narrow  window,  provided  with 
three  thick  wooden  bars,  and  above,  by  a  small  round  sky- 
light, which  latter  aperture  served  for  a  variety  of  purposes ; 


146  TRAVELS   IN   TARTARY, 

first  it  gave  entrance  to  the  light,  the  wind,  the  rain,  and 
the  snow :  and  secondly,  it  gave  issue  to  the  smoke  from 
our  fire.  To  protect  themselves  from  the  winter's  cold, 
the  Thibetians  place  in  the  center  of  their  rooms  a  small 
vessel  of  glazed  earth,  in  which  they  burn  argols.  As  this 
combustible  is  extremely  addicted  to  diffuse  considerably 
more  smoke  than  heat,  those  who  desire  to  warm  them- 
selves, find  it  of  infinite  advantage  to  have  a  hole  in  the 
ceiling,  which  enables  them  to  light  a  fire  without  incurring 
the  risk  of  being  stifled  by  the  smoke.  You  do,  indeed, 
undergo  the  small  inconvenience  of  receiving,  from  time  to 
time,  a  fall  of  snow,  or  rain,  on  your  back ;  but  those  who 
have  followed  the  nomadic  life  are  not  deterred  by  such 
trifles.  The  furniture  of  our  larger  apartment  consisted  of 
two  goatskins  spread  on  the  floor,  right  and  left  of  the  fire 
dish ;  of  two  saddles,  our  traveling  tent,  some  old  pairs  of 
boots,  two  dilapidated  trunks,  three  ragged  robes,  hanging 
from  nails  in  the  wall,  our  night  things  rolled  together  in 
a  bundle,  and  a  supply  of  argols  in  the  corner.  We  were 
thus  placed  at  once  on  the  full  level  of  Thibetian  civilization. 
The  closet,  in  which  stood  a  large  brick  stove,  served  us 
for  kitchen  and  pantry,  and  there  we  installed  Samdad- 
chiemba,  who,  having  resigned  his  office  of  cameleer,  now 
concentrated  the  functions  of  cook,  steward,  and  groom. 
Our  two  white  steeds  were  accommodated  in  a  corner  of 
the  court,  where  they  reposed  after  their  laborious  but  glorious 
campaign,  until  an  opportunity  should  present  itself  of 
securing  new  masters ;  at  present  the  poor  beasts  were  so 
thoroughly  worn  down,  that  we  could  not  think  of  offering 
them  for  sale,  until  they  had  developed  some  little  flesh 
between  the  bone  and  the  skin. 

As  soon  as  we  were  settled  in  our  new  abode,  we  occupied 
ourselves  with  inspecting  the  capital  of  Thibet,  and  its  pop- 
ulation. Lha-Ssa  is  not  a  large  town,  its  circuit  being  at 
the  utmost  two  leagues.  It  is  not  surrounded  like  the 
Chinese  towns  with  ramparts ;  formerly,  indeed,  we  were  told 
it  had  walls,  but  these  were  entirely  destroyed  in  a  war 
which  the  Thibetians  had  to  sustain  against  the  Indians  of 
Boutan.  At  present  not  a  trace  of  wall  remains.  Around 
the  suburbs,  however,  are  a  great  number  of  gardens,  the 
large  trees  in  which  form,  for  the  town,  a  magnificent  wall 
of  verdure.  The  principal  streets  of  Lha-Ssa  are  broad,  well 


THIBET,   AND   CHINA.  147 

laid  out,  and  tolerably  clean,  at  least  when  it  does  not  rain : 
but  the  suburbs  are  revoltingly  filthy.  The  houses,  as  we 
have  already  stated,  are  in  general  large,  lofty,  and  hand- 
some ;  they  are  built  some  with  stone,  some  with  brick,  and 
some  with  mud,  but  they  are  all  so  elaborately  covered  with 
lime-wash  that  you  can  distinguish  externally  no  difference 
in  the  material.  In  one  of  the  suburban  districts  there  is  a 
locality  where  the  houses  are  built  with  the  horns  of  oxen 
and  sheep.  These  singular  constructions  are  of  extreme 
solidity  and  look  very  well.  The  horns  of  the  oxen  being 
smooth  and  white,  and  those  of  the  sheep,  on  the  contrary, 
rough  and  black,  these  various  materials  are  susceptible  of 
infinite  combinations,  and  are  arranged  accordingly,  in  all 
sorts  of  fantastic  designs ;  the  interstices  are  filled  up  with 
mortar.  These  houses  are  the  only  buildings  that  are  not 
lime-washed ;  the  Thibetians  having  taste  enough  to  leave 
the  materials  in  their  natural  aspect,  without  seeking  to  im- 
prove upon  their  wild  and  fantastic  beauty.  It  is  superfluous 
to  add,  that  the  inhabitants  of  Lha-Ssa  consume  an  immense 
quantity  of  beef  and  mutton ;  their  horn-houses  incontest- 
ably  demonstrate  the  fact. 

The  Buddhist  temples  are  the  most  remarkable  edifices 
in  Lha-Ssa.  We  need  not  here  describe  them,  for  they  all 
closely  resemble  those  which  we  have  already  had  occasion 
to  portray.  We  will  only  remark,  therefore,  that  the  temples 
of  Lha-Ssa  are  larger,  richer,  and  more  profusely  gilt  than 
those  of  other  towns. 

The  palace  of  the  Tale"-Lama  merits,  in  every  respect,  the 
celebrity  which  it  enjoys  throughout  the  world.  North  of 
the  town,  at  the  distance  of  about  a  mile,  there  rises  a 
rugged  mountain,  of  slight  elevation  and  of  conical  form, 
which,  amid  the  plain,  resembles  an  islet  on  the  bosom  of 
a  lake.  This  mountain  is  entitled  Buddha- La  (mountain  of 
Buddha,  divine  mountain),  and  upon  this  grand  pedestal, 
the  work  of  nature,  the  adorers  of  the  Tal^-Lama  have  raised 
the  magnificent  palace  wherein  their  Living  Divinity  resides 
in  the  flesh.  This  palace  is  an  aggregation  of  several  temples, 
of  various  size  and  decoration;  that  which  occupies  the 
center  is  four  stories  high,  and  overlooks  all  the  rest ;  it 
terminates  in  a  dome,  entirely  covered  with  plates  of  gold, 
and  surrounded  with  a  peristyle,  the  columns  of  which  are, 
in  like  manner,  all  covered  with  gold.  It  is  here  that  the 


148  TRAVELS   IN   TARTARY,  - 


has  set  up  his  abode.  From  the  summit  of  this 
lofty  sanctuary  he  can  contemplate,  at  the  great  solemnities, 
his  innumerable  adorers  advancing  along  the  plain  or  pros- 
trate at  the  foot  of  the  divine  mountain.  The  secondary 
palaces,  grouped  round  the  great  temple,  serve  as  residences 
for  numerous  Lamas,  of  every  order,  whose  continual  occupa- 
tion it  is  to  serve  and  do  honor  to  the  Living  Buddha.  Two 
fine  avenues  of  magnificent  trees  lead  from  Lha-Ssa  to  the 
Buddha-  La,  and  there  you  always  find  crowds  of  foreign 
pilgrims,  telling  the  beads  of  their  long  Buddhist  chaplets, 
and  Lamas  of  the  court,  attired  in  rich  costume,  and  mounted 
on  horses  splendidly  caparisoned.  Around  the  Buddha-  La 
there  is  constant  motion  ;  but  there  is,  at  the  same  time, 
almost  uninterrupted  silence,  religious  meditations  appear- 
ing to  occupy  all  men's  minds. 

In  the  town  itself  the  aspect  of  the  population  is  quite 
different  ;  there  all  is  excitement,  and  noise,  and  pushing, 
and  competition,  every  single  soul  in  the  place  being  ar- 
dently occupied  in  the  grand  business  of  buying  and  sell- 
ing. Commerce  and  devotion  incessantly  attracting  to  Lha- 
Ssa  an  infinite  number  of  strangers,  render  the  place  a  ren- 
dezvous of  all  the  Asiatic  peoples  ;  so  that  the  streets,  al- 
ways crowded  with  pilgrims  and  traders,  present  a  marvelous 
variety  of  physiognomies,  costumes,  and  languages.  This 
immense  multitude  is  for  the  most  part  transitory  ;  the  fixed 
population  of  Lha-Ssa  consists  of  Thibetians,  Pebouns, 
Katchis,  and  Chinese. 

The  Thibetians  belong  to  the  great  family  which  we  are 
accustomed  to  designate  by  the  term  Mongol  race  ;  they 
have  black  eyes,  a  thin  beard,  small,  contracted  eyes,  high 
cheek-bones,  pug  noses,  wide  mouths,  and  thin  lips;  the 
ordinary  complexion  is  tawny,  though,  in  the  upper  class, 
you  find  skins  as  white  as  those  of  Europeans.  The  Thibet- 
ians are  of  the  middle  height;  and  combine,  with  the 
agility  and  suppleness  of  the  Chinese,  the  force  and  vigor 
of  the  Tartars.  Gymnastic  exercises  of  all  sorts  and  danc- 
ing are  very  popular  with  them,  and  their  movements  are 
cadenced  and  easy.  As  they  walk  about,  they  are  always 
humming  some  psalm  or  popular  song;  generosity  and 
frankness  enter  largely  into  their  character  ;  brave  in  war, 
they  face  death  fearlessly  ;  they  are  as  religious  as  the  Tar- 
tars, but  not  so  credulous.  Cleanliness  is  of  small  estima- 


THIBET,  AND   CHINA.  149 

tion  among  them ;  but  this  does  not  prevent  them  from 
being  very  fond  of  display  and  rich  sumptuous  clothing. 

The  Thibetians  do  not  shave  the  head,  but  let  the  hair 
flow  over  their  shoulders,  contenting  themselves  with  clip- 
ping it,  every  now  and  then,  with  the  scissors.  The  dandies 
of  Lha-Ssa,  indeed,  have  of  late  years  adopted  the  custom 
of  braiding  their  hair  in  the  Chinese  fashion,  decorating  the 
tresses  with  jewelry,  precious  stones,  and  coral.  The 
ordinary  head-dress  is  a  blue  cap,  with  a  broad  border  of 
black  velvet  surmounted  with  a  red  tuft ;  on  high  days  and 
holidays,  they  wear  a  great  red  hat,  in  form  not  unlike  the 
Basquebarret  cap,  only  larger  and  decorated  at  the  rim  with 
long,  thick  fringe.  A  full  robe  fastened  on  the  right  side 
with  four  hooks,  and  girded  round  the  waist  by  a  red  sash, 
red  or  purple  cloth  boots,  complete  the  simple,  yet  graceful 
costume  of  the  Thibetian  men.  Suspended  from  the  sash 
is  a  green  taffeta  bag,  containing  their  inseparable  wooden 
cups,  and  two  small  purses,  of  an  oval  form  and  richly  em- 
broidered, which  contain  nothing  at  all,  being  designed 
merely  for  ornament. 

The  dress  of  the  Thibetian  women  closely  resembles  that 
of  the  men ;  the  main  difference  is,  that  over  the  robe,  they 
add  a  short  many-colored  tunic,  and  that  they  divide  their 
hair  into  two  braids,  one  hanging  down  each  shoulder.  The 
women  of  the  humbler  classes  wear  a  small  yellow  cap,  like 
the  cap  of  liberty  that  was  in  fashion  in  France  at  the  time 
of  our  first  republic.  The  head  decoration  of  the  ladies  is 
a  graceful  crown  composed  of  pearls.  The  Thibetian 
women  submit,  in  their  toilet,  to  a  custom,  or  rather  rule, 
doubtless  quite  unique,  and  altogether  incredible  to  those 
who  have  not  actually  witnessed  its  operation  ;  before  going 
out  of  doors,  they  always  rub  their  faces  over  with  a  sort  of 
black,  glutinous  varnish  not  unlike  currant  jelly ;  and  the 
object  being  to  render  themselves  as  ugly  and  hideous  as 
possible,  they  daub  this  disgusting  composition  over  every 
feature,  in  such  a  manner  as  no  longer  to  resemble  human 
creatures.  The  origin  of  this  monstrous  practise  was  thus 
related  to  us  :  Nearly  200  years  ago,  the  Nomekhan,  a 
Lama  king,  who  ruled  over  Hither  Thibet,  was  a  man  of 
rigid  and  austere  manners.  At  that  period,  the  Thibetian 
women  had  no  greater  fancy  for  making  themselves  ugly 
than  other  women ;  on  the  contrary,  they  were  perfectly 


150  TRAVELS   IN   TARTARY, 

mad  after  all  sorts  of  luxury  and  finery,  whence  arose  fear- 
ful disorders,  and  immorality  that  knew  no  bounds.  The 
contagion,  by  degrees,  seized  upon  the  holy  family  of  the 
Lamas ;  the  Buddhist  monasteries  relaxed  their  ancient  and 
severe  discipline,  and  were  a  prey  to  evils  which  menaced 
them  with  complete  and  rapid  dissolution.  In  order  to 
stay  the  progress  of  a  libertinism  which  had  become  almost 
general,  the  Nomekhan  published  an  edict,  prohibiting 
women  from  appearing  in  public  otherwise  than  with  their 
faces  bedaubed,  in  the  manner  we  have  described.  Lofty, 
moral,  and  religious  considerations  were  adduced  in  support 
of  this  strange  law,  and  the  refractory  were  menaced  with 
the  severest  penalties,  and  above  all,  with  the  wrath  of 
Buddha.  There  needed,  assuredly,  more  than  ordinary 
courage  to  publish  such  an  edict  as  this ;  but  the  most  ex- 
traordinary circumstance  of  all  is,  that  the  women  were  per- 
fectly resigned  and  obedient.  Tradition  has  handed  down 
not  the  least  hint  of  any  insurrection,  or  the  slightest  dis- 
turbance even,  on  the  subject,  and  conformably  with  the 
law,  the  women  have  blackened  themselves  furiously  and 
uglified  themselves  fearfully,  down  to  the  present  time.  In 
fact,  the  thing  has  now  come  to  be  considered  a  point  of 
dogma,  an  article  of  devotion ;  the  women  who  daub  them- 
selves most  disgustingly  being  reputed  the  most  pious.  In  the 
country  places  the  edict  is  observed  with  scrupulous  exacti- 
tude, and  to  the  entire  approbation  of  the  censors ;  but  at 
Lha-Ssa,  it  is  not  unusual  to  meet  in  the  streets  women  who, 
setting  law  and  decency  at  defiance,  actually  have  the  im- 
pudence to  show  themselves  in  public  with  their  faces  un- 
varnished, and  such  as  nature  made  them.  Those,  how- 
ever, who  permit  themselves  this  license,  are  in  very  ill  odor, 
and  always  take  care  to  get  out  of  the  way  of  the  police. 

It  is  said  that  the  edict  of  the  Nomekhan  has  been 
greatly  promotive  of  the  public  morality.  We  are  not  in  a 
position  to  affirm  the  contrary,  with  decision,  but  we  can 
affirm  that  the  Thibetians  are  far  indeed  from  being  ex- 
emplary in  the  matter  of  morality.  There  is  lamentable 
licentiousness  amongst  them,  and  we  are  disposed  to  believe 
that  the  blackest  and  ugliest  varnish  is  powerless  to  make 
corrupt  people  virtuous.  Christianity  can  alone  redeem  the 
pagan  nations  from  the  shameful  vices  in  which  they  wallow. 

At  the  same  time,  there  is  one  circumstance  which  may 


THIBET,  AND   CHINA.  15 1 

induce  us  to  believe  that  in  Thibet  there  is  less  corruption 
than  in  certain  other  pagan  countries.  The  women  there 
enjoy  very  great  liberty.  Instead  of  vegetating,  prisoners  in 
the  depths  of  their  houses,  they  lead  an  active  and  laborious 
life.  Besides  fulfilling  the  various  duties  of  the  household, 
they  concentrate  in  their  own  hands  all  the  petty  trade  of 
the  country,  whether  as  hawkers,  as  stall-keepers  in  the 
streets,  or  in  shops.  In  the  rural  districts,  it  is  the  women 
who  perform  most  of  the  labors  of  agriculture. 

The  men,  though  less  laborious  and  less  active  than  the 
women,  are  still  far  from  passing  their  lives  in  idleness. 
They  occupy  themselves  especially  with  spinning  and  weav- 
ing wool.  The  stuffs  they  manufacture,  which  are  called 
poulou,  are  of  a  very  close  and  solid  fabric ;  astonishingly 
various  in  quality,  from  the  coarsest  cloths  to  the  finest  pos- 
sible Merino.  By  a  rule  of  reformed  Buddhism,  every 
Lama  must  be  attired  in  red  poulou.  The  consumption  of 
the  article  in  Thibet  itself  is  very  large,  and  the  caravans 
export  considerable  quantities  of  it  to  Northern  China  and 
Tartary.  The  coarser  poulou  is  cheap,  but  the  superior 
qualities  are  excessively  dear. 

The  pastile-sticks,  so  celebrated  in  China,  under  the  name 
of  Tsan-Hiang  (perfumes  of  Thibet),  are  an  article  of  lead- 
ing commerce  with  the  people  of  Lha-Ssa,  who  manufacture 
them  with  the  ash  of  various  aromatic  trees  mixed  with 
musk  and  gold  dust.  Of  these  various  ingredients,  they 
elaborate  a  pink  paste,  which  is  then  molded  into  small 
cylindrical  sticks,  three  or  four  feet  long.  These  are 
burned  in  the  Lamaseries,  and  before  the  idols  which  are 
worshiped  in  private  houses.  When  these  pastile-sticks  are 
once  lighted,  they  burn  slowly,  without  intermission,  until 
they  are  completely  consumed,  diffusing  all  around  a  per- 
fume of  the  most  exquisite  sweetness.  The  Thibetian  mer- 
chants, who  repair  every  year  to  Peking  in  the  train  of 
the  embassy,  export  considerable  quantities  of  it,  which  they 
sell  at  an  exorbitant  price.  The  Northern  Chinese  manu- 
facture pastile-sticks  of  their  own,  which  they  sell  equally 
under  the  name  of  Tsan-Hiang ;  but  they  will  sustain  no 
comparison  with  those  which  come  from  Thibet. 

The  Thibetians  have  no  porcelain,  but  they  manufacture 
pottery  of  all  sorts  in  great  perfection.  As  we  have  already 
observed,  their  own  breakfast,  dinner,  and  tea-service,  con- 


152  TRAVELS   IN   TARTAR V, 

sist  simply  and  entirely  of  a  wooden  cup,  which  each  person 
carries  either  in  his  bosom,  or  suspended  from  his  girdle  in 
an  ornamental  purse.  These  cups  are  made  of  the  roots  of 
certain  fine  trees  that  grow  on  the  mountains  of  Thibet. 
They  are  graceful  in  form,  but  simple  and  without  any  sort 
of  decoration,  other  than  a  slight  varnish  which  conceals 
neither  their  natural  color  nor  the  veins  of  the  wood. 
Throughout  Thibet,  every  one,  from  the  poorest  mendicant 
up  to  the  Tal£-Lama,  takes  his  meals  out  of  a  wooden  cup. 
The  Thibetians,  indeed,  make  a  distinction  of  their  own,  un- 
intelligible to  Europeans,  between  these  cups,  some  of  which 
are  bought  for  a  few  small  coins,  while  others  cost  up  to  a 
hundred  ounces  of  silver,  or  nearly  £  40.  If  we  were  asked 
what  difference  we  had  discerned  between  these  various 
qualities  of  cups,  we  should  reply,  most  conscientiously,  that 
they  all  appeared  to  us  pretty  nearly  of  the  same  value,  and 
that  with  the  best  disposition  in  the  world  to  be  convinced, 
we  had  utterly  failed  to  perceive  any  distinction  of  moment 
between  them.  The  first  quality  cups,  however,  according 
to  the  Thibetians,  have  the  property  of  neutralizing  poisons. 
Some  days  after  our  arrival  at  Lha  Ssa,  desirous  of  renew- 
ing our  meal  service,  which  had  become  somewhat  worn,  we 
went  into  a  cup  shop.  A  Thibetian  dame,  her  face  elabo- 
rately varnished  with  black,  sat  behind  the  counter.  The 
lady,  judging  from  our  exotic  appearance,  probably,  that  we 
were  personages  of  distinction,  opened  a  drawer  and  took 
out  two  small  boxes,  artistically  executed,  each  of  which 
contained  a  cup,  thrice  enveloped  in  soft  paper.  After 
examining  the  goods  with  a  certain  degree  of  suspense,  we 
asked  the  price  :  "  Tchik-la,  gatse  resi  ?  "  (How  much 
a  piece  ?)  "  Excellency,  fifty  ounces  of  silver  each."  The 
words  came  upon  us  like  a  thunder-clap,  that  filled  our  ears 
with  a  buzzing  noise,  and  our  eyes  with  a  conviction  that  the 
shop  was  turning  round.  Our  entire  fortune  would  scarcely 
have  purchased  four  of  these  wooden  cups.  Upon  coming 
somewhat  to  ourselves,  we  respectfully  restored  the  two 
precious  bowls  to  their  respective  boxes,  and  passed  in 
review  the  numerous  collection  that  was  unceremoniously 
displayed  on  the  shelves  of  the  shop.  "  And  these,  how 
much  are  they  each  ?  "  "  Excellency,  two  for  an  ounce  of 
silver."  We  forthwith  disbursed  the  ounce  of  silver,  and 
carried  off,  in  triumph,  the  two  wooden  cups,  which  appeared 


THIBET,  AND   CHINA. 


153 


Thibetian  cup-shop. 

to  us  precisely  the  same  as  those  for  which  we  had  been 
asked  ^20  a-piece.  On  our  return  home,  the  master  of  the 
house,  to  whom  we  showed  our  purchase,  gratified  us  with 
the  information,  that  for  an  ounce  of  silver  we  ought  to  have 
had  at  least  four  such  cups  as  the  two  we  had  received. 

Poulou,  pastile-sticks,  and  wooden-cups,  are  the  three  prin- 
cipal branches  of  industry  which  the  Thibetians  successfully 
prosecute.  Their  other  manufactures  are  so  poor  and  coarse 
as  to  be  unworthy  of  any  special  mention.  Their  agricul- 
tural productions  scarcely  merit  notice.  Thibet,  almost 
entirely  covered  with  mountains,  or  cut  up  with  impetuous 
torrents,  affords  to  its  population  very  little  cultivable  space. 
It  is  only  in  the  valleys  that  anything  like  a  harvest  can  be 
expected.  The  Thibetians  cultivate  little  wheat,  and  still 
less  rice.  The  chief  production  is  Tsing-Kou,  or  black 
barley,  of  which  is  made  the  tsamba,  that  basis  of  the  ali- 
ment of  the  entire  Thibetian  population,  rich  and  poor. 
The  town  of  Lha-Ssa  itself  is  abundantly  supplied  with  sheep, 
horses,  and  oxen.  There  is  excellent  fish,  also,  sold  there, 


154  TRAVELS   IN  TARTARY, 

and  pork,  of  most  exquisite  flavor ;  but  for  the  most  part  so 
dear  as  to  be  quite  out  of  the  reach  of  the  humbler  classes. 
In  fact,  the  Thibetians,  as  a  rule,  live  very  poorly.  Their 
ordinary  repast  is  buttered  tea  and  tsamba,  mixed  coarsely 
together  with  the  finger.  The  richest  people  observe  the 
same  diet ;  it  is  quite  pitiable  to  see  them  swallowing  such 
miserable  provender  out  of  cups,  some  of  which  have  cost 
£40.  Meat,  when  eaten  at  all,  is  not  eaten  with  the  ordi- 
nary repasts,  but  apart,  as  a  luxurious  specialty,  in  the  same 
way  that  elsewhere  people  eat  costly  fruit,  or  extra  fine  pastry, 
on  these  occasions.  There  are  usually  served  up  two  plates, 
one  with  boiled  meat,  the  other  with  raw  meat,  which  the 
Thibetians  devour  with  equal  appetite,  unassisted  by  any 
seasoning  whatever.  They  have,  however,  wit  enough  not 
to  eat  without  drinking.  From  time  to  time  they  fill  their 
dear  wooden  cups  with  a  sort  of  acid  liquor,  made  of  fer- 
mented barley,  not  at  all  disagreeable  to  the  palate. 

Thibet,  so  poor  in  agricultural  and  manufacturing 
products,  is  rich,  beyond  all  imagination,  in  metals.  Gold 
and  silver  are  collected  there  so  readily,  that  the  common 
shepherds  have  become  acquainted  with  the  art  of  purify- 
ing these  precious  metals.  You  often  see  them,  in  the 
ravines,  or  in  the  hollows  of  the  mountains,  seated  round 
a  fire  of  argols,  amusing  themselves  with  purifying  in  a 
rude  crucible  the  gold-dust  they  have  found  while  tending 
their  herds.  The  result  of  this  abundance  of  the  precious 
metals  is,  that  specie  is  of  low  value,  and  that,  consequently, 
goods  always  maintain  a  very  high  price.  The  monetary 
system  of  the  Thibetians  consists  entirely  of  silver  coins, 
which  are  somewhat  larger,  but  not  so  thick  as  our  francs. 
On  one  side  they  bear  inscriptions  in  Thibetian,  Parsee, 
or  Indian  characters ;  on  the  other,  a  crown  composed  of 
eight  small,  round  flowers.  To  facilitate  commerce,  these 
coins  are  cut  into  pieces,  the  number  of  flowers  remaining 
on  each  piece  determining  its  value.  The  entire  coin  is 
called  Tchan-Ka.  A  Tche-Ptche  is  one-half  of  the  Tchan- 
Ka ;  or,  in  other  words,  is  a  piece  of  four  flowers  only. 
The  Cho-Kan  has  five  flowers,  the  Ka-Gan  three.  In  the 
larger  commercial  operations,  they  employ  silver  ingots, 
which  are  weighed  in  a  Roman  balance,  upon  the  decimal 
system.  Generally  speaking,  the  Thibetians  reckon  up  ac- 
counts upon  their  beads ;  some  people,  however,  and  espe- 


THIBET,  AND   CHINA.  155 

daily  the  merchants,  use  the  Chinese  Souan-pan,  while  the 
learned  employ  the  numerals  which  the  Europeans  call 
Arabic,  and  which  appear  to  have  been  of  very  ancient  date 
in  Thibet.  We  have  seen  several  Lamanesque  manuscripts, 
illustrated  with  astronomical  figures  and  diagrams,  all  of 
them  represented  by  Arabic  numerals,  which  were  also  used 
in  the  paging  of  the  volumes.  Some  of  these  figures  dif- 
fered slightly  from  the  Arabic  numerals  used  in  Europe ; 
the  most  marked  difference  we  noticed  was  that  of  the  5, 
which,  in  these  manuscripts,  was  turned  upside  down, 
thus :  £. 

From  the  few  details  we  have  thus  given  as  to  the  pro- 
ductions of  Thibet,  it  may  be  concluded  that  this  country 
is  perhaps  the  richest,  and,  at  the  same  time,  the  poorest 
in  the  world ;  rich  in  gold  and  silver,  poor  in  all  that  con- 
stitutes the  well-being  of  the  masses.  The  gold  and  silver 
collected  by  the  people  is  absorbed  by  the  great  people, 
and  especially  by  the  Lamaseries,  those  immense  reservoirs, 
into  which  flow,  by  a  thousand  channels,  all  the  wealth  of 
these  vast  regions.  The  Lamas,  invested  with  the  major 
part  of  the  currency,  by  the  voluntary  donations  of  the 
faithful,  centruple  their  fortunes  by  usury  that  puts  even 
Chinese  knavery  to  the  blush.  The  offerings  they  receive 
are  converted,  as  it  were,  into  hooks,  with  which  they  catch 
the  purses  out  of  every  one's  pocket.  Money  being  thus 
accumulated  in  the  coffers  of  the  privileged  classes,  and,  on 
the  other  hand,  the  necessaries  of  life  being  only  procurable 
at  a  very  high  price,  it  results  from  this  capital  disorder,  that 
a  great  proportion  of  the  population  is  constantly  plunged 
in  the  most  frightful  destitution.  At  Lha-Ssa  the  number 
of  mendicants  is  very  considerable.  They  go  from  door  to 
door,  soliciting  a  handful  of  tsamba,  and  enter  any  one's 
house,  without  the  least  ceremony.  Their  manner  of  asking 
charity  is  to  hold  out  the  closed  hand,  with  the  thumb  raised. 
We  must  add,  in  commendation  of  the  Thibetians,  that  they 
are  generally  very  kind  and  compassionate,  rarely  sending 
away  the  poor  unassisted. 

Among  the  foreigners  settled  at  Lha-Ssa,  the  Pebouns  are 
the  most  numerous.  These  are  Indians  from  the  vicinity  of 
Boutan,  on  the  other  side  of  the  Himalaya  mountains. 
They  are  of  slight  frame,  but  very  vigorous,  active,  and  ani- 
mated ;  their  features  are  rounder  than  those  of  the  Thi- 


156  TRAVELS   IN   TARTARY, 

betians  :  the  complexion  very  dark,  the  eyes  small,  black,  and 
roguish  ;  the  forehead  is  marked  with  a  dark,  cherry-colored 
spot,  which  they  renew  every  morning.  They  are  all  attired 
in  a  uniform  robe  of  pink  poulou,  with  a  small  felt  cap  of 
the  same  color,  but  of  somewhat  darker  tint.  When  they 
go  out,  they  add  to  their  costume  a  long  red  searf,  which 
twice  encircles  the  neck  like  a  great  collar,  and  the  two  ends 
of  which  are  thrown  back  over  the  shoulders. 

The  Pebouns  are  the  only  workers  in  metals  at  Lha-Ssa. 
It  is  in  their  quarter  that  you  must  seek  the  iron-smiths,  the 
braziers,  the  plumbers,  the  tinmen,  the  founders,  the  gold- 
smiths, the  jewelers,  the  machinists,  and  even  the  physicians 
and  chemists.  Their  workshops  and  laboratories  are  nearly 
underground.  You  enter  them  by  a  low,  narrow  opening, 
down  three  or  four  steps.  Over  the  doors  of  all  their  houses, 
you  see  a  painting  representing  a  red  globe,  and  below  it  a 
white  crescent.  These  manifestly  signify  the  sun  and 
moon ;  but  the  particular  allusions  conveyed  we  omitted  to 
ascertain. 

You  find,  among  the  Pebouns,  artists  very  distinguished 
in  metallurgy.  They  manufacture  all  sorts  of  vases,  in  gold 
and  silver,  for  the  use  of  the  Lamaseries,  and  jewelry  of 
every  description  that  certainly  would  reflect  no  discredit 
upon  European  artists.  It  is  they  who  construct  for  the 
Buddhist  temples  those  fine  roofs  of  gilt  plates,  which  resist 
all  the  inclemencies  of  the  seasons,  and  always  retain  a  mar- 
velous freshness  and  glitter.  They  are  so  skilful  at  this 
class  of  work,  that  they  are  sent  to  the  very  interior  of  Tar- 
tary  to  decorate  the  great  Lamaseries.  The  Pebouns  are 
also  the  dyers  at  Lha-Ssa.  Their  colors  are  vivid  and  en- 
during ;  stuffs  upon  which  they  have  operated  may  wear  out, 
but  they  never  lose  their  color.  They  are  only  permitted, 
however,  to  dye  the  poulou.  All  stuffs  coming  from  foreign 
countries  must  be  worn  as  they  are,  the  government  abso- 
lutely prohibiting  the  dyers  from  at  all  exercising  their  in- 
dustry upon  them.  The  object  of  this  prohibition  is  prob- 
ably the  encouragement  of  the  stuffs  manufactured  at 
Lha-Ssa. 

The  Pebouns  are  in  disposition  extremely  jovial  and  child- 
like. In  their  hours  of  relaxation  they  are  full  of  laughter 
and  frolic ;  and  even  while  at  work  they  are  constantly 
singing.  Their  religion  is  Indian  Buddhism.  Although 


THIBET,  AND   CHINA.  157 

they  have  not  adopted  the  reformation  of  Tsong-Kaba,  they 
respect  the  Lamanesque  ceremonies  and  rites.  They  never 
fail,  on  all  the  more  solemn  occasions,  to  prostrate  them- 
selves at  the  feet  of  the  Buddha- La,  and  to  offer  their  adora- 
tions to  the  Tale1 -Lama. 

Next  to  the  Peboun,  you  remark  at  Lha-Ssa,  the  Katchi, 
or  Mussulmans,  from  Cashmere — their  turban,  their  large 
beard,  their  grave,  solemn  step,  their  physiognomy  full  of 
intelligence  and  majesty,  the  neatness  and  richness  of  their 
attire, — everything  about  them  presents  an  emphatic  contrast 
with  the  peoples  of  inferior  race,  by  whom  they  are  sur- 
rounded. They  have  at  Lha-Ssa  a  governor,  to  whom  they 
are  immediately  subject,  and  whose  authority  is  recognized 
by  the  Thibetian  government.  This  officer  is,  at  the  same 
time,  the  local  head  of  the  Mussulman  religion  ;  so  that 
his  countrymen  consider  him,  in  this  foreign  land,  at  once 
their  pasha  and  their  mufti.  The  Katchi  have  been  estab- 
lished at  Lha-Ssa  for  several  centuries,  having  originally 
abandoned  their  own  country,  in  order  to  escape  the  perse- 
cutions of  a  certain  pasha  of  Cashmere,  whose  despotism 
had  become  intolerable  to  them ;  and  the  children  of  these 
first  emigrants  found  themselves  so  well  off  in  Thibet,  that 
they  never  thought  of  returning  to  their  own  country.  The 
descendants  still  keep  up  a  correspondence  with  Cashmere, 
but  the  intelligence  they  receive  thence  is  little  calculated 
to  give  them  any  desire  to  renounce  their  adopted  country. 
The  Katchi  governor,  with  whom  we  got  upon  very  intimate 
terms,  told  us  that  the  Pelings  of  Calcutta  (the  English), 
were  now  the  real  masters  of  Cashmere.  "  The  Pelings," 
said  he,  "  are  the  most  cunning  people  in  the  world.  Little 
by  little  they  are  acquiring  possession  of  all  the  countries  of 
India,  but  it  is  always  rather  by  stratagem  than  by  open 
force.  Instead  of  overthrowing  the  authorities,  they  cleverly 
manage  to  get  them  on  their  side,  to  enlist  them  in  their 
interest.  Hence  it  is  that,  in  Cashmere,  the  saying  is  : 
The  world  is  Allah's,  the  land  the  Pasha's ;  it  is  the  com- 
pany that  rules." 

The  Katchi  are  the  richest  merchants  at  Lha-Ssa.  All 
the  establishments  for  the  sale  of  linen,  and  other  goods 
for  personal  and  other  use,  belong  to  them.  They  are  also 
money-changers,  and  traffic  in  gold  and  silver :  hence  it  is 
that  you  almost  always  find  Parsee  characters  on  the  Thi- 


158  TRAVELS   IN    TARTARY, 

betian  coinage.  Every  year,  some  of  their  number  pro- 
ceed to  Calcutta  for  commercial  operations,  they  being  the 
only  class  who  are  permitted  to  pass  the  frontiers  to  visit 
the  English.  On  these  occasions  they  are  furnished  with 
a  passport  from  the  Tal£-Lama,  and  a  Thibetian  escort  ac- 
companies them  at  the  foot  of  the  Himalaya  mountains. 
The  goods,  however,  which  they  bring  from  Calcutta,  are 
of  very  limited  extent,  consisting  merely  of  ribbons,  gal- 
loons, knives,  scissors,  and  some  other  articles  of  cutlery 
and  ironmongery,  and  a  small  assortment  of  cotton  goods, 
The  silks  and  linens  in  their  warehouses,  and  of  which  they 
have  a  large  sale  at  Lha-Ssa,  come  from  Peking  by  the  me- 
dium of  the  caravans ;  the  linen  goods,  being  Russian,  come 
to  them  much  cheaper  than  they  buy  them  at  Calcutta. 

The  Katchi  have  a  mosque  at  Lha-Ssa,  and  are  rigid 
observers  of  the  law  of  Mahomet — openly  and  even  osten- 
tatiously expressing  their  contempt  for  all  the  superstitious 
practises  of  the  Buddhists.  The  first  Katchi  who  arrived 
at  Lha-Ssa  married  Thibetian  wives,  whom  they  compelled 
to  renounce  their  own  religion,  and  to  embrace  Mahome- 
danism.  But  now,  the  rule  with  them  is  only  to  contract 
marriage  alliances  among  themselves  ;  so  that  there  has  im- 
perceptibly become  formed,  in  the  heart  of  Thibet,  a  small 
nation  apart,  having  neither  the  costume,  nor  the  manners, 
nor  the  language,  nor  the  religion  of  the  natives.  As  they 
do  not  prostrate  themselves  before  the  Tale- Lama,  and  do 
not  pray  in  the  Lamaseries,  everybody  says  they  are  in- 
fidels ;  but  as,  for  the  most  part,  they  are  rich  and  power- 
ful, people  stand  aside  in  the  streets  to  let  them  pass,  and 
put  out  their  tongues  to  them  in  token  of  respect.  In 
Thibet,  when  you  desire  to  salute  any  one,  you  take  off 
your  hat,  put  out  your  tongue,  and  scratch  the  right  ear,  all 
three  operations  being  performed  simultaneously. 

The  Chinese  you  find  at  Lha-Ssa  are  for  the  most  part 
soldiers  or  officers  of  the  tribunals;  those  who  fix  their 
residence  in  this  town  are  very  few  in  number.  At  all 
times  the  Chinese  and  the  Thibetians  have  had  relations 
more  or  less  important :  they  frequently  have  waged  war 
against  each  other,  and  have  tried  to  encroach  upon  one 
another's  rights.  The-Tartar-Mantchou  dynasty,  as  we 
have  already  remarked  elsewhere,  saw  from  the  commence- 
ment of  their  elevation  the  great  importance  of  conciliat- 


THIBET,  AND   CHINA.  159 

ing  the  friendship  of  the  Tale-Lama,  whose  influence  is  all- 
powerful  over  the  Mongol  tribes ;  consequently,  they  have 
never  failed  to  retain  at  the  court  of  Lha-Ssa  two  Grand 
Mandarins  invested  with  the  title  of  Kin-Tchai,  which  sig- 
nifies ambassador,  or  envoy-extraordinary.  The  ostensible 
mission  of  these  individuals  is  to  present,  under  certain 
fixed  circumstances,  the  homage  of  the  Chinese  Emperor 
to  the  Tale-Lama,  and  to  lend  him  the  aid  of  China  in  any 
difficulties  he  may  have  with  his  neighbors.  Such,  to  all  ap- 
pearance, is  the  purport  of  this  permanent  embassy;  but 
in  reality  they  are  only  in  attendance  to  flatter  the  relig- 
ious belief  of  the  Mongols,  and  to  bind  them  to  the  reign- 
ing dynasty,  by  making  them  believe  that  the  government 
of  Peking  has  great  veneration  for  the  divinity  of  the 
Budda-La.  Another  advantage  of  this  embassy  is,  that  the 
two  Kin-Tchais  can  easily,  at  Lha-Ssa,  watch  the  movements 
of  the  people  on  the  confines  of  the  empire,  and  send  in- 
formation of  them  to  their  government. 

In  the  thirty-fifth  year  of  the  reign  of  Kien-Long,  the 
court  of  Peking  had  at  Lha-Ssa  two  Kin-Tchai,  or  ambas- 
sadors, the  one  named  Lo,  the  other  Pou ;  by  a  combina- 
tion of  the  two  names,  these  men  were  called  the  Kin- 
Tchais  (Lo-Poit).  The  word  Lo-Pou  signifying  in  Thi- 
betian  "  radish."  This  term  was,  to  a  certain  extent,  an 
insult,  and  the  people  of  Lha-Ssa,  who  had  never  regarded 
with  a  pleased  eye  the  presence  of  the  Chinese  in  the 
country,  were  delighted  to  take  up  this  denomination. 
Besides,  for  some  time  past,  the  two  Chinese  Mandarins 
had  given,  by  their  behavior,  umbrage  to  the  Thibetians ; 
they  interfered  every  day,  more  and  more,  in  the  affairs  of 
the  state,  and  openly  encroached  on  the.  rights  of  the  Tale- 
Lama.  At  last,  as  a  climax  of  annoyance,  they  ordered 
numerous  Chinese  troops  into  Thibet,  under  the  pretext 
of  protecting  the  Tale"-Lama  from  certain  Nepaulese  tribes 
who  were  giving  him  uneasiness.  It  was  easy  to  see  that 
China  sought  to  extend  its  empire  and  dominion  into  Thi- 
bet. The  opposition  of  the  Thibetian  government  was,  they 
say,  terrible,  and  the  Nomekhan  exerted  all  his  authority  to 
check  the  usurpation  of  the  two  Kin-Tchai.  One  day,  as 
•  he  was  going  to  the  palace  of  the  Chinese  ambassadors,  a 
young  Lama  threw  a  note  into  his  litter,  on  which  were 
written  the  words,  Lo  Pou,  ma,  sa,  which  signifies,  Do  not 


i6o 


TRAVELS   IN   TARTARY, 


eat  .radishes — abstain  from  radishes.  The  Nomekhan 
clearly  saw,  that  by  this  play  upon  words,  some  one  wished 
to  advise  him  to  be  on  his  guard  against  the  Kin-Tchais 
(Lo-Pou)  ;  but  as  the  warning  was  not  clear  or  precise,  he 
went  on.  Whilst  he  was  in  secret  conversation  with  the 
two  delegates  of  the  court  of  Peking,  some  satellites  suddenly 
entered  the  apartment,  poniarded  the  Nomekhan,  and  cut 
off  his  head.  A  Thibetian  cook,  who  was  in  an  adjoining 
room,  ran,  on  hearing  the  victim's  cries,  took  possession  of 


Insurrection  of  the  Thibetians  at  Lha-Ssa. 

the  bleeding  head,  stuck  it  on  a  pike,  and  ran  through  the 
streets  of  Lha-Ssa,  crying,  "  Vengeance — death  to  the 
Chinese  !  "  The  whole  town  was  raised  ;  all  rushed  to  arms, 
and  went  tumultuously  to  the  palace  of  the  Kin-Chai,  who 
were  cut  in  pieces.  The  fury  of  the  people  was  so  great, 
that  they  attacked,  indiscriminately,  all  the  Chinese,  and 
hunted  them  down  like  wild  beasts — not  only  at  Lha-Ssa, 
but  also  at  the  other  places  in  Thibet,  where  they  had  estab- 
lished military  stations,  making  a  ruthless  butchery  of  them. 


THIBET,  AND   CHINA.  l6l 

The  Thibetians,  it  is  said,  did  not  lay  down  their  arms  till 
they  had  pitilessly  pursued  and  massacred  all  the  Chinese 
to  the  very  frontiers  of  Sse-Tchouen  and  Yun-Nan. 

The  news  of  this  frightful  catastrophe  having  reached  the 
court  of  Peking,  the  emperor  Kien-Long  immediately  or- 
dered large  levies  of  troops  throughout  the  empire,  and  had 
them  marched  against  Thibet.  The  Chinese,  as  in  almost 
all  the  wars  they  have  waged  with  their  neighbors,  were 
worsted,  but  they  were  successful  in  negotiation.  Matters 
were  replaced  on  their  former  footing,  and  since  then,  peace 
has  never  been  seriously  disturbed  between  the  two  govern- 
ments. 

The  military  force  which  the  Chinese  keep  up  in  Thibet 
is  inconsiderable.  From  Sse-Tchouen  to  Lha-Ssa,  they 
have,  at  each  stage,  miserable  barracks,  designed  to  facili- 
tate the  journeys  of  the  imperial  couriers.  In  the  town  of 
Lha-Ssa,  their  garrison  consists  of  a  few  hundred  soldiers, 
whose  presence  contributes  to  adorn  and  protect  the  posi- 
tion of  the  ambassadors.  From  Lha-Ssa,  going  towards  the 
south  as  far  as  Boutan,  they  have  also  a  line  of  barracks, 
very  badly  kept.  On  the  frontiers  they  guard,  conjointly 
with  the  Thibetian  troops,  the  high  mountains  which  sepa- 
rate Thibet  from  the  first  English  stations.  In  the  other 
parts  of  Thibet  there  are  no  Chinese,  their  entrance  thither 
being  strictly  forbidden. 

The  soldiers  and  the  Chinese  Mandarins  established  in 
Thibet  are  in  the  pay  of  the  government  of  Peking ;  they 
generally  remain  three  years  in  the  country.  When  this 
time  has  elapsed  others  are  sent  to  replace  them,  and  they 
return  to  their  respective  provinces.  There  are  some  of 
them,  however,  who,  on  the  termination  of  their  service, 
obtain  leave  to  settle  at  Lha-Ssa,  or  in  the  towns  on  the 
road  to  Sse-Tchouen.  The  Chinese  at  Lha-Ssa  are  very  few 
in  number ;  and  it  would  be  rather  difficult  to  say  to  what 
profession  they  attach  themselves  to  make  their  living. 
Generally  speaking,  they  are  jacks-of- all- trades,  having  a 
thousand  ways  of  transferring  to  their  own  purses  the  tchan- 
kas  of  the  Thibetians.  Many  of  them  take  a  wife  in  the 
country ;  but  the  bonds  of  marriage  are  inadequate  to  fix 
them  for  life  in  their  adopted  country.  After  a  certain 
number  of  years,  when  they  consider  they  have  accumulated 
enough,  they  return  to  China,  and  leave  behind  them  wife 


1 62 


TRAVELS   IN   TARTARY, 


and  children,  excepting  the  sons,  whom  they  would  scruple 
to  abandon.  The  Thibetians  fear  the  Chinese,  the  Katchi 
despise  them,  the  Peboun  laugh  at  them. 

Of  the  several  classes  of  strangers  sojourning  at,  or  merely 
visiting  Lha-Ssa,  there  was  no  one  to  which  we  seemed  to 


Chinese  Mandarin  and  his  Wife. 

belong ;  we  resembled  no  one.  Accordingly,  from  the  first 
day  of  our  arrival,  we  observed  that  the  strangeness  of  our 
physiognomy  attracted  general  attention.  When  we  passed 
along  the  streets  the  people  looked  at  us  with  astonishment, 
and  then  advanced,  in  an  under  tone,  various  hypotheses  as 
to  our  nation.  At  one  time,  they  took  us  for  two  Muftis 


THIBET,  AND   CHINA.  163 

lately  come  from  Cashmere ;  at  another  time  for  two  Indian 
Brahmins;  some  said  we  were  Lamas  from  the  north  of 
Tartary ;  others  maintained  that  we  were  merchants  from 
Peking,  and  that  we  had  disguised  ourselves  in  order  to  ac- 
company the  Thibetian  embassy.  But  all  these  suppositions 
soon  vanished,  for  we  formally  declared  to  the  Katchi  that 
we  were  neither  Mufti  nor  Cashmerians ;  to  the  Peboun, 
that  we  were  neither  Indians  nor  Brahmins ;  to  the  Mongols, 
that  we  were  neither  Lamas  nor  Tartars ;  to  the  Chinese, 
that  we  were  neither  merchants,  nor  from  the  Central  King- 
dom. When  all  were  fully  convinced  that  we  did  not  belong 
to  any  of  these  categories  they  began  to  call  us  White 
Azaras.  The  denomination  was  very  picturesque,  and 
rather  pleased  us ;  we  were  not,  however,  inclined  to  adopt 
it  before  getting  some  information  on  the  point.  We  there- 
fore asked  what  they  meant  by  White  Azaras.  The  answer 
we  got  was  that  the  Azaras  were  the  most  fervent  of  all  the 
adorers  of  Buddha,  that  they  were  a  large  tribe  of  Indians, 
and  that  out  of  devotion  they  often  made  a  pilgrimage  to 
Lha-Ssa.  It  was  added,  that  as  we  were  neither  Thibetians, 
nor  Katchi,  nor  Peboun,  nor  Tartars,  nor  Chinese,  we  must 
certainly  be  Azaras.  There  was  only  this  little  difficulty  in 
the  way,  that  the  Azaras  who  had  previously  been  at  Lha- 
Ssa,  were  black;  it  had  become  necessary,  therefore,  in 
order  to  solve  the  difficulty,  to  call  us  White  Azaras.  We 
again  rendered  homage  to  the  truth,  and  declared  that  we 
were  not  Azaras  of  any  kind,  white  or  black.  All  these 
doubts  about  our  origin  were  at  first  amusing  enough ;  but 
they  soon  became  serious.  Some  ill-disposed  persons  went 
on  to  consider  that  we  must  be  Russians  or  English,  and  ulti- 
mately almost  everybody  honored  us  with  the  latter  qualifi- 
cation. It  was  set  forth,  without  further  hesitation,  that 
we  were  Pelings  from  Calcutta,  that  we  had  come  to  inves- 
tigate the  strength  of  Thibet,  to  make  maps,  and  to  devise 
means  to  get  possession  of  the  country.  All  national  preju- 
dice apart,  it  was  very  annoying  to  us  to  be  taken  for  the 
subjects  of  her  Britannic  Majesty.  Such  a  quid-pro-quo 
could  not  but  render  us  very  unpopular,  and,  perhaps,  end 
in  our  being  cut  to  pieces ;  for  the  Thibetians,  why,  we 
know  not,  have  taken  it  into  their  heads  that  the  English 
are  an  encroaching  people,  who  are  not  to  be  trusted. 
To  cut  short  the  various  chatter  circulated  about  us,  we 


164  TRAVELS   IN   TARTAR Y, 

resolved  to  conform  to  a  regulation  in  force  at  Lha-Ssa,  and 
which  commands  all  strangers,  who  are  desirous  of  staying 
in  the  town,  to  present  themselves  to  the  authorities.  We 
went  accordingly  to  the  chief  of  police,  and  declared  to  him 
that  we  belonged  to  the  Western  Heaven,  to  a  great  king- 
dom called  France,  and  that  we  had  come  to  Thibet  to 
preach  the  Christian  religion,  of  which  we  were  the  minis- 
ters. The  person  to  whom  we  made  this  declaration  was 
cold  and  impenetrable  as  became  a  bureaucrat.  He  phleg- 
matically  drew  his  bamboo  quill  from  behind  his  ear,  and 
began  to  write,  without  the  slightest  observation,  what  we 
had  told  him.  He  contented  himself  with  repeating  twice 
or  thrice,  between  his  teeth,  the  words  "France,"  and 
"  Christian  religion,"  like  a  man  who  does  not  know  what 
you  mean.  When  he  had  done  writing,  he  wiped  his  pen, 
still  wet  with  ink,  in  his  hair,  and  replaced  it  behind  his  right 
ear,  saying,  "  Yakpose  "  (very  well)  ;  "  Temou  chu  "  (dwell 
in  peace),  we  replied,  and  putting  out  our  tongues  at  him, 
we  left  him,  delighted  at  having  placed  ourselves  on  a  proper 
footing  with  the  police.  We  then  walked  about  the  streets 
of  Lha-Ssa  with  a  firmer  and  more  assured  step,  and  re- 
gardless of  the  remarks  that  continually  assailed  our  ears. 
The  lawful  position  we  had  established  raised  us  in  our  own 
eyes,  and  restored  our  courage.  What  a  happiness  at  length 
to  find  ourselves  in  a  hospitable  land,  and  to  be  able  to 
breathe  a  free  air,  after  living  so  long  in  China ;  always  in 
restraint,  always  outside  the  law,  always  occupied  with  plans 
for  tricking  the  government  of  his  Imperial  Majesty. 

The  sort  of  indifference  with  which  our  declaration  was 
received  by  the  Thibetian  authorities  did  not  surprise  us  in 
the  least.  From  the  information  we  had  received  of  the 
position  of  strangers  at  Lha-Ssa,  we  were  convinced  we 
should  have  no  difficulty  in  the  matter.  The  Thibetians  do 
not  profess,  in  regard  to  other  people,  those  principles  of 
exclusion  which  constitute  the  distinctive  character  of  the 
Chinese  nation.  Every  one  is  allowed  to  enter  Lha-Ssa ; 
every  one  can  go  and  come,  and  engage  in  commerce  and 
industrial  pursuits  without  the  least  restraint.  If  entrance 
into  Thibet  is  forbidden  to  the  Chinese,  this  prohibition 
must  be  attributed  to  the  government  of  Peking,  which,  to 
show  its  complete  adherence  to  its  narrow  and  suspicious 
policy,  forbids  its  subjects  to  penetrate  among  other  nations. 


THIBET,  AND   CHINA.  165 

It  is  probable  that  the  English  would  not  be  excluded  more 
than  any  other  nation,  had  not  their  invasive  march  into 
Hindostan  inspired  the  Tale-Lama  with  a  natural  terror. 

We  have  already  mentioned  the  many  and  striking  analogies 
between  the  Lamanesque  worship  and  the  Catholic  rites — 
Rome  and  Lha-Ssa — the  pope  and  the  Tale-Lama,1  might 
furnish  further  analogies.  The  Thibetian  government,  be- 
ing purely  Lamanesque,  seems  in  some  sort  framed  upon 
the  ecclesiastical  government  of  the  Pontifical  states.  The 
Tal(§-Lama  is  the  political  and  religious  head  of  all  the 
Thibetian  countries ;  in  his  hands  is  all  the  legislative,  ex- 
ecutive, and  administrative  power.  The  common  law  and 
some  rules  left  by  Tsong-Kaba,  serve  to  direct  him  in  the 
exercise  of  his  immense  authority.  When  the  Tale-Lama 
dies,  or,  in  the  language  of  the  Buddhists,  when  he  trans- 
migrates, a  child  is  selected  who  is  to  continue  the  imper- 
ishable personification  of  the  Living  Buddha.  This  election 
is  made  by  the  grand  assembly  of  the  Houtouktou  Lamas, 
whose  sacerdotal  dignity  is  only  inferior  to  that  of  the  Tal£- 
Lama.  By  and  by  we  will  enter  more  fully  into  the  form 
and  rules  of  this  singular  election.  As  the  Tale-Lama  is 
not  only  the  religious  and  political  sovereign  of  the  Thibet- 
ians,  but  also  their  visible  deity,  it  is  obvious  that  he  can- 
not, without  seriously  compromising  his  divinity,  descend 
from  the  height  of  his  sanctuary,  to  meddle,  on  all  occasions, 
with  human  affairs.  He  has,  therefore,  reserved  to  himself 
the  matters  of  primary  importance,  content  to  reign  much, 
and  to  govern  very  little.  The  exercise  of  his  authority 
wholly  depends  on  his  will  and  pleasure.  There  is  no  char- 
ter or  constitution  to  regulate  his  conduct. 

After  the  Tale-Lama,  whom  the  Thibetians  also  call  Kian- 
Ngan-Remboutchi  (sovereign  treasure),  comes  the  Nome- 
khan,  or  Spiritual  Emperor.  The  Chinese  give  him  the  name 
of  Tsan-Wang,  king  of  Thibet.  This  personage  is  nominated 
by  the  Tal^-Lama,  and  must  be  selected  from  the  class  of 
Chaberon  Lamas.  He  retains  office  for  life,  and  can  only 
be  overthrown  by  some  state  stroke.  All  the  affairs  of  the 
government  are  managed  by  the  Nomekhan,  and  four  min- 
isters called  Kalons.  The  Kalons  are  chosen  by  the  Tale- 

1  Dalae-Lama  is  altogether  an  erroneous  form  of  this  designation  ;  the  words 
are  Tald-Lama.  Tale1,  in  Thibetian,  means  sea,  and  the  appellation  has  been  applied 
to  the  Grand  Lama  of  Thibet,  because  this  personage  is  locally  supposed  to  be  a 
sea  of  wisdom  and  power. 


1 66  TRAVELS   IN   TARTARY, 

Lama,  from  a  list  of  candidates  made  out  by  the  Nomekhan ; 
they  do  not  belong  to  the  sacerdotal  tribe,  and  may  marry : 
the  duration  of  their  power  is  unlimited.  When  they  render 
themselves  unworthy  of  their  office,  the  Nomekhan  sends  a 
report  to  the  Tate-Lama,  who  dismisses  them,  if  he  thinks 
proper.  The  subaltern  functionaries  are  selected  by  the 
Kalons,  and  most  frequently  belong  to  the  class  of  Lamas. 

The  provinces  are  divided  into  several  principalities, 
which  are  governed  by  Houtouktou  Lamas.  These  petty 
ecclesiastical  sovereigns  receive  their  investiture  from  the 
Tale" -Lama,  and  recognize  his  sovereign  authority.  Gener- 
ally they  are  of  a  warlike  turn,  and  frequently  engage  with 
their  neighbors,  in  hostile  skirmishes,  which  are  always 
accompanied  by  pillage  and  conflagration. 

The  most  potent  of  these  Lama  sovereigns  is  the  Bandchan- 
Remboutchi.  He  resides  at  Djachi-Loumbo  (mountain  of 
oracles),  capital  of  Further  Thibet.  This  town  is  situated 
south  of  Lha-Ssa,  and  is  only  eight  days'  journey  from  it. 
The  celebrity  of  the  present  Bandchan  is  prodigious ;  his 
partisans  assert  that  his  spiritual  power  is  as  great  as  that 
of  the  Tale-Lama,  and  that  the  sanctuary  of  Djachi-Loumbo 
does  not  yield  in  sanctity  to  that  of  the  Buddha-La.  It  is 
generally,  however,  admitted,  that  the  temporal  power  of 
the  Tale"-Lama  is  superior  to  that  of  the  Bandchan-Rem- 
boutchi.  Great  rivalry  will  not  fail  to  manifest  itself,  sooner 
or  later,  between  Lha-Ssa  and  Djachi-Loumbo,  and  occasion 
dismal  dissensions  among  the  Thibetians. 

The  present  Bandchan- Remboutchi  is  sixty  years  of  age ; 
he  is,  they  say,  of  a  fine  and  majestic  frame,  and  astonish- 
ingly vigorous  for  his  advanced  age.  This  singular  person- 
age states  himself  to  be  of  Indian  origin,  and  that  it  is 
already  some  thousands  of  years  since  his  first  incarnation 
took  place  in  the  celebrated  country  of  the  Azaras.  The 
physiognomists  who,  at  our  first  coming  to  Lha-Ssa,  took  us 
for  white  Azaras,  failed  not  to  urge  us  to  go  and  offer  our 
devotions  to  the  Djachi-Loumbo,  assuring  us,  that  in  our 
quality  of  countrymen  of  the  Bandchan-Remboutchi,  we 
should  have  a  very  good  reception.  The  learned  Lamas, 
who  occupy  themselves  with  Buddhic  genealogies,  explain 
how  the  Bandchan,  after  numerous  and  marvelous  incarna- 
tions in  Hindostan,  ended  by  appearing  in  Further  Thibet, 
and  fixing  his  residence  at  Djachi-Loumbo.  Whatever  may 


THIBET,    AND    CHINA.  167 

be  his  biography,  which,  fortunately  we  are  not  bound  to 
believe  in,  it  is  certain  that  this  able  Lama  has  managed  to 
establish  an  astonishing  reputation.  The  Thibetians,  the 
Tartars,  and  the  other  Buddhists  call  him  by  no  other  name 
than  the  Great  Saint,  and  never  pronounce  his  name  without 
clasping  their  hands  and  raising  their  eyes  to  heaven.  They 
pretend  that  his  knowledge  is  universal.  He  knows  how  to 
speak,  they  say,  all  the  languages  of  the  universe  without 
having  ever  studied  them,  and  can  converse  with  pilgrims 
from  all  parts  of  the  world.  The  Tartars  have  so  strong  a 
faith  in  his  power,  that  they  invoke  him  continually.  In 
dangers,  in  af/lictions,  in  all  matters  of  difficulty,  they  have 
in  their  mouths  the  magic  word  bokte  (saint). 

The  pilgrims  who  come  to  Thibet  never  fail  to  visit  the 
Djachi-Loumbo,  to  prostrate  themselves  at  the  feet  of  the 
saint  of  saints,  and  to  present  to  him  their  offerings.  No 
one  can  form  a  notion  of  the  enormous  sums  which  the 
Tartar  caravans  bring  him  every  year.  In  return  for  the 
ingots  of  gold  and  silver  which  he  shuts  up  in  his  coffers, 
the  Bandchan  distributes  among  his  adorers  shreds  of  his  old 
clothes,  bits  of  paper  printed  with  Mongol  or  Thibetian 
sentences,  earthen  statuettes,  and  red  pills  of  infallible  effi- 
caciousness against  all  sorts  of  maladies.  The  pilgrims 
receive  with  veneration  these  trifles,  and  deposit  them  relig- 
iously in  a  bag  which  they  always  have  hanging  from  their 
necks. 

Those  who  make  the  pilgrimage  to  Djachi-Loumbo, 
seculars  or  Lamas,  men  or  women,  all  enroll  themselves  in 
the  society  of  Kalons,  instituted  by  the  Bandchan-Rem- 
boutchi.  Almost  all  the  Buddhists  aspire  to  the  happiness 
of  becoming  members  of  this  association,  which  will  give 
rise,  some  day,  to  some  important  event  in  Upper  Asia.  All 
minds,  even  now,  are  vividly  occupied  with  the  presentiment 
of  a  grand  catastrophe.  Here  are  some  of  the  strange 
prophecies  that  are  current  on  this  subject. 

When  the  saint  of  Djachi-Loumbo,  when  the  Bandchan- 
Remboutchi  dies,  he  will  not  transmigrate,  as  heretofore,  in 
Further  Thibet.  His  new  incarnation  will  take  place  to 
the  north  of  Lha-Ssa,  in  the  steppes  inhabited  by  the  Ouri- 
anghai,  in  the  country  called  Thien-Chan-Pe"-Lou,  between 
the  Celestial  Mountains  and  the  chains  of  the  Altai.  While 
he  remains  there,  a  few  years  incognito,  preparing  himself 


I 68  TRAVELS   IN   TARTARY, 

by  retirement,  prayer,  and  good  works,  for  the  great  events 
of  the  future,  the  religion  of  Buddha  will  continue  to  grow 
weaker  and  weaker  in  all  men's  hearts  ;  it  will  only  exist  in 
the  bosoms  of  the  brotherhood  of  the  Kalons.  At  this  dis- 
astrous epoch  the  Chinese  will  gain  influence  in  Thibet ; 
they  will  spread  themselves  over  the  mountains  and  through 
the  valleys,  and  will  seek  to  possess  themselves  of  the  em- 
pire of  the  Tale" -Lama.  But  this  state  of  things  will  soon 
pass  away ;  there  will  be  a  general  rise  of  the  people  ;  the 
Thibetians  will  take  up  arms,  and  will  massacre  in  one  day 
all  the  Chinese,  young  and  old,  and  not  one  of  them  shall 
repass  the  frontiers. 

A  year  after  this  sanguinary  day,  'the  Chinese  Emperor 
will  raise  innumerable  battalions,  and  will  lead  them  against 
the  Thibetians.  There  will  be  a  terrible  reaction ;  blood 
will  flow  in  torrents,  the  streams  will  be  red  with  gore,  and 
the  Chinese  will  gain  possession  of  Thibet.  But  this  triumph 
will  not  be  of  long  duration.  Then  it  will  be  that  the 
Bandchan-Remboutchi  will  manifest  his  power.  He  will 
summon  all  the  Kalons  of  the  holy  society.  Those  who 
shall  have  already  died  will  return  to  life,  and  they  will  all 
assemble  in  a  vast  plain  of  Thien-Chan-P^-Lou.  There  the 
Bandchan  will  distribute  arrows  and  fusils  .to  all  of  them, 
and  will  form  of  this  multitude  a  formidable  army  of  which 
he  himself  will  take  the  command.  The  society  of  Kalons 
will  march  with  the  Saint  of  Saints,  and  will  throw  themselves 
on  the  Chinese,  who  will  be  cut  to  pieces.  Thibet  will  be 
conquered,  then  China,  then  Tartary,  and  finally,  the  vast 
empire  of  the  Oros.  The  Bandchan  will  be  proclaimed 
universal  sovereign,  and  under  his  holy  influence  Lamanism 
will  be  soon  restored  to  its  pristine  vigor,  superb  Lamaseries 
will  rise  everywhere,  and  the  whole  world  will  recognize  the 
infinite  power  of  Buddhic  prayers. 

These  predictions,  of  which  we  content  ourselves  with 
giving  a  mere  summary,  are  related  by  every  one  in  most 
minute  detail ;  but  what  is  most  surprising  is,  that  no  one 
seems  to  entertain  the  least  doubt  of  the  full  accomplish- 
ment of  the  events  they  foretell.  Every  one  speaks  of  them 
as  of  things  certain  and  infallible.  The  Chinese  residing  at 
Lha-Ssa  seem  likewise  to  attach  credit  to  the  "prediction, 
but  they  take  good  care  not  to  trouble  their  heads  much 
about  it ;  they  hope  that  the  crisis  will  not  come  for  a  long 


THIBET,  AND   CHINA.  169 

while,  that  by  that  time  they  may  be  dead,  or  at  least  be 
able  to  anticipate  it.  As  for  the  Bandchan-Remboutchi, 
they  say  he  is  preparing  himself  vigorously  for  the  grand 
revolution  of  which  he  is  destined  to  be  the  soul.  Although 
already  advanced  in  years  he  often  practises  military  exer- 
cises ;  every  moment  which  is  not  absorbed  by  his  high 
functions  as  Living  Buddha  he  employs  in  making  himself 
familiar  with  his  future  position  of  generalissimo  of  the 
Kalons.  They  affirm  that  he  shoots  an  arrow  very  skilfully, 
and  that  he  handles  with  great  dexterity  the  lance  and  the 
matchlock.  He  breeds  large  herds  of  horses  for  his  future 
cavalry,  and  packs  of  enormous  dogs,  which,  combining 
prodigious  strength  with  superior  intelligence,  are  destined 
to  play  an  important  part  in  the  grand  army  of  the  Kalons. 

These  absurd  and  extragavant  ideas  have  so  made  their 
way  with  the  masses,  and  particularly  with  those  who  belong 
to  the  society  of  the  Kalons,  that  they  are  very  likely,  at 
some  future  day,  to  cause  a  revolution  in  Thibet.  It  is  never 
without  result  that  people  thus  preoccupy  their  minds  with 
the  future.  After  the  death  of  the  Grand  Lama  of  Djachi- 
Loumbo,  a  reckless  adventurer  will  only  have  to  proceed 
to  Thien-Chan-P£-Lou,  boldly  proclaim  himself  Bandchan- 
Remboutchi,  and  summon  the  Kalons  together — nothing 
more  will,  probably,  be  required  to  raise  these  fanatical 
people. 

An  actual  and  immediate  result  of  this  society  of  the  Kalons 
is  to  give  the  Bandchan-Remboutchi  an  importance  which 
seems  by  slow  degrees  to  be  compromising  the  supremacy 
of  the  Tal6-Lama.  This  result  is  the  more  feasible,  that  the 
sovereign  of  Lha-Ssa  is  a  child  of  nine  years  old,  and  that 
his  three  predecessors  have  fallen  victims  to  a  violent  death 
before  attaining  their  majority,  which  is  fixed  by  the  laws  at 
twenty  years  of  age.  The  Bandchan-Remboutchi,  who  seems 
to  be  an  able  and  ambitious  man,  will  not  have  failed  to 
take  advantage  of  these  four  minorities  to  confiscate  to  his 
own  advantage  a  portion  of  the  spiritual  and  temporal  power 
of  the  Tal£-Lama. 

The  violent  death  of  the  three  Tale"-Lamas,  the  immediate 
predecessors  of  the  reigning  sovereign,  gave  rise  in  the  year 
1844,  to  an  event  which  occupied  the  attention  of  all  Thibet, 
Tartary,  and  even  China,  and  which,  on  account  of  its  im- 
portance, deserves,  perhaps,  a  brief  notice  here.  The  un- 


1 70  TRAVELS    IN   TARTARY, 

precedented  phenomenon  of  three  Tale"-Lamas  dying  succes- 
sively in  the  flower  of  their  age,  had  plunged  the  inhabitants 
of  Lha-Ssa  into  a  state  of  mournful  consternation.  Grad- 
ually, dark  rumors  began  to  circulate,  and  soon  the  words 
"crime,"  "assassination,"  were  heard.  The  thing  went  so 
far  that  they  related  in  the  streets  of  the  town  and  the  Lam- 
aseries all  the  circumstances  of  these  dismal  events.  It  was 
said  that  the  first  Tale"-Lama  had  been  strangled,  the  second 
crushed  by  the  roof  of  his  sleeping  apartment,  and  the  third 
poisoned  with  his  numerous  relations,  who  had  come  to 
settle  at  Lha-Ssa.  The  superior  Lama  of  the  Grand  Lam- 
asery of  Kaldan,  who  was  very  much  attached  to  the  Tal£- 
Lama,  had  suffered  the  same  fate.  The  public  voice  de- 
nounced the  Nomekhan  as  the  author  of  all  these  crimes. 
The  four  ministers  had  no  doubt  about  the  matter,  knowing 
the  whole  truth  ;  but  they  found  themselves  unable  to  avenge 
the  death  of  their  sovereign ;  they  were  too  weak  to  struggle 
with  the  Nomekhan,  who  was  supported  by  numerous  and 
powerful  friends. 

'This  Nomekhan  was  a  Si-Fan,  a  native  of  the  principality 
of  Yang-Tou-Sse,  in  the  province  of  Kan-Sou.  The  supreme 
dignity  of  Tou-Sse  was  hereditary  in  his  family,  and  a  great 
number  of  his  relations,  settled  at  Lha-Ssa  for  several  gen- 
erations, exercised  great  influence  over  the  affairs  of  Thibet. 
The  Nomekhan  of  Yang-Tou-Sse,  was  still  very  young  when 
he  was  invested  with  an  authority  inferior  only  to  that  of  the 
Tal£-Lama.  They  say  that  a  few  years  after  his  elevation 
to  power,  he  manifested  his  ambitious  sentiments  and  a 
boundless  desire  for  domination.  He  used  his  own  great 
wealth  and  the  influence  of  his  relations,  to  surround  him- 
self with  dependents  wholly  devoted  to  his  interest.  He 
took  particular  care  to  secure  partisans  among  the  Lamas ; 
and,  to  this  end,  he  took  under  his  immediate  protection 
the  famous  Lamasery  of  Sera,  situated  half  a  league  from 
Lha-Ssa,  and  containing  upwards  of  15,000  Buddhist  monks. 
He  loaded  it  with  presents,  granted  it  infinite  privileges  and 
revenues,  and  placed,  in  its  different  departments,  a  great 
number  of  his  creatures.  The  Lamas  of  Sera  failed  not  to 
acquire  great  enthusiasm  for  the  Nomekhan  ;  •  they  regarded 
him  as  a  saint  of  the  first  degree,  and  compiled  an  enumer- 
ation of  his  perfections  as  extensive  and  pompous  as  that  of 
the  perfections  of  Buddha.  Supported  by  the  powerful 


THIBET,  AND   CHINA.  17 1 

party  he  had  got  together,  the  Nomekhan  withdrew  all 
bounds  from  his  projects  of  usurpation.  It  was  then  that 
he  caused  the  three  young  Lamas  to  be  murdered  in  succes- 
sion, in  order  to  keep  for  himself  the  position  of  Regent. 
Such  was  the  Nomekhan  of  Yang-Tou-Sse,  or  rather,  such 
was  he  represented  to  us  during  our  stay  at  Lha-Ssa. 

It  was  not  easy,  as  may  be  seen,  to  overthrow  a  personage 
whose  power  was  so  solidly  based.  The  Kalon  ministers, 
unequal  to  an  open  struggle  with  the  Nomekhan,  resolved  to 
dissimulate,  and  to  work,  meanwhile,  in  secret,  at  the  down- 
fall of  this  execrable  man.  The  assembly  of  the  Houtouktou 
elected  a  new  Tale1 -Lama,  or  rather  indicated  the  child  into 
whose  body  the  soul  of  the  Living  Buddha  had  transmigrated. 
Now  he  was  enthroned  at  the  summit  of  the  Buddha- La. 
The  Nomekhan,  like  the  other  dignitaries,  proceeded  to 
throw  himself  at  his  feet,  worshiped  him  with  all  devo- 
tion, but  with  the  full  resolution,  doubtless,  to  make  him 
undergo  a  fourth  transmigration,  when  he  should  think 
proper. 

The  Kalons  secretly  adopted  measures  to  prevent  a  new  ca- 
tastrophe. They  consulted  with  the  Bandchan-Remboutchi 
of  Djachi-Loumbo,  and  it  was  determined  that,  to  check 
the  infamous  projects  of  the  Nomekhan,  they  should  call 
to  their  aid  the  irresistible  power  of  the  Emperor  of  China. 
A  request  was  accordingly  drawn  up  and  signed  by  the 
Bandchan  and  the  four  Kalons,  and  privately  sent  to  Peking 
by  the  embassy  of  1844.  For  three  special  reasons  the 
government  of  Peking  could  not  dispense  with  granting  to 
the  Thibetians  the  protection  they  demanded  under  these 
grave  circumstances.  In  the  first  place  the  Tartaro-Mant- 
chou  dynasty  had  solemnly  declared  itself  protector  of  the 
Tale" -Lama ;  in  the  second  place,  the  Nomekhan,  as  being 
a  native  of  Yang-Tou-Sse,  in  the  province  of  Kan-Sou,  was 
in  some  degree  amenable  to  the  Chinese  Emperor ;  finally, 
politically  speaking,  it  was  an  excellent  opportunity  for  the 
court  of  Peking  to  establish  its  influence  in  Thibet,  with  a 
view  to  the  realization  of  its  projects  of  usurpation. 

The  request  sent  to  Peking  by  the  Bandchan-Remboutchi 
and  the  four  Kalons,  was  received  with  all  the  favor  that 
could  be  desired,  and  the  government  there  determined  to 
send  to  Lha-Ssa  an  ambassador  of  energy  and  prudence, 
capable  of  overthrowing  the  power  of  the  Nomekhan.  The 


172  TRAVELS   IN   TARTARY, 

Emperor  thought  of  the  Mandarin  Ki-Chan,  and  charged 
him  with  this  difficult  mission. 

Before  proceeding  further,  it  will  not,  perhaps,  be  super- 
fluous to  give  a  sketch  of  this  Ki-Chan,  a  very  celebrated 
personage  in  China,  who  has  played  an  important  part  in 
the  affair  of  the  English  at  Canton.  Ki-Chan  is  of  Tartaro- 
Mantchou  origin ;  he  commenced  his  career  as  a  scrivener 
in  one  of  the  six  grand  tribunals  of  Peking.  His  rare  ca- 
pacity was  soon  remarked,  and  although  he  was  still  very 
young,  he  rapidly  mounted  all  the  steps  of  the  magistracy. 
At  the  age  of  twenty-two  he  was  governor  of  the  province 
of  Ho-Nan  ;  at  the  age  of  twenty-five  he  was  its  viceroy,  but 
he  was  dismissed  from  this  charge  for  not  having  been  able 
to  foresee  an  overflow  of  the  Yellow  River,  which  caused 
great  disasters  in  the  province  that  was  entrusted  to  him. 
His  disgrace  did  not  last  long ;  he  was  reinstated  in  his 
former  dignity,  and  sent,  successively,  in  quality  of  viceroy, 
to  the  provinces  of  Chan-Tong-Sse  Tchouen,  and  Pe-Tche- 
Ly.  He  was  decorated  with  the  red  button,  the  peacock's 
feather,  and  the  yellow  tunic,  with  the  title  of  Heou-Ye 
(imperial  prince) .  At  length,  he  was  nominated  Tchoung- 
Tang,  the  highest  dignity  to  which  a  Mandarin  can  ever 
aspire.  They  have  only  eight  Tchoung-Tangs  in  the  em- 
pire ;  four  Mantchous  and  four  Chinese ;  these  compose 
the  privy  council  of  the  Emperor,  and  have  the  right  of 
direct  correspondence  with  him. 

Towards  the  close  of  the  year  1839,  Ki-Chan  was  sent 
to  Canton,  as  viceroy  of  the  province,  and  with  the  title  of 
imperial  commissioner  he  had  full  powers  to  treat,  in  the 
name  of  his  government,  with  the  English,  and  to  re-estab- 
lish the  peace  which  had  been  disturbed  by  the  foolish 
and  violent  proceedings  of  his  predecessor  Lin.  That  which 
most  emphatically  proves  the  capacity  of  Ki-Chan  is  that 
on  his  arrival  at  Canton  he  recognized  the  infinite  superi- 
ority of  the  Europeans  over  the  Chinese,  and  saw  that  war 
was  impossible.  He,  accordingly,  forthwith  commenced 
negotiations  with  Mr.  Elliott,  the  English  plenipotentiary, 
and  peace  was  concluded,  on  the  consideration  of  the 
cession  of  the  small  island  of  Hong-Kong.  To  cement  the 
good  understanding  that  had  been  established  between  the 
Emperor  Tao-Kouang  and  Queen  Victoria,  Ki-Chan  gave 
the  English  authorities  a  magnificent  banquet,  at  which 


THIBET,  AND   CHINA.  173 

was  present  M.  de  Rosamel,  the  commander  of  the  corvette 
Danaide,  which  had  arrived  a  few  days  before  in  the  roads 
of  Macao.  Every  one  was  enchanted  with  the  graceful  and 
affable  manners  of  the  commissioner-general. 

A  few  days  only  elapsed  before  the  intrigues  worked  at 
Peking  by  the  former  imperial  commissioner,  Lin,  occasioned 
the  disallowance  by  the  Emperor  of  the  treaty  that  had  just 
been  concluded  at  Canton.  Ki-Chan  was  accused  of  having 
allowed  himself  to  be  corrupted  by  English  gold,  and  of 
having  sold  to  the  "sea  devils"  the  territory  of  the  Celestial 
Empire.  The  Emperor  sent  him  a  furious  letter,  declaring 
him  worthy  of  death,  and  ordering  him  to  repair  to  Peking 
forthwith.  The  poor  imperial  commissioner  had  not  his 
head  cut  off,  as  every  one  expected.  The  Emperor,  in  his 
paternal  mildness,  gave  him  his  life,  and  merely  degraded 
him  from  all  his  titles,  withdrew  all  his  decorations,  con- 
fiscated his  property,  razed  his  house,  sold  his  wives  by 
public  auction,  and  banished  him  to  the  depths  of  Tartary. 
The  numerous  and  influential  friends  whom  Ki-Chan  had 
at  court,  did  not  desert  him  in  his  reverses ;  they  labored 
with  courage  and  perseverance  to  reinstate  him  in  the  good 
graces  of  the  Emperor.  In  1844,  he  was,  at  length,  re- 
called, and  sent  to  Lha-Ssa  as  envoy-extraordinary  in  the 
matter  of  the  Nomekhan.  He  departed,  decorated  with 
the  blue  button,  instead  of  the  red  one,  which  he  wore 
before  his  fall ;  they  restored  to  him  the  peacock's  feather, 
but  the  privilege  of  wearing  the  yellow  tunic  was  still  with- 
held. His  friends  at  Peking  clubbed  together  and  built  for 
him  a  magnificent  house.  The  post  of  Kin-Tchai,  amid 
the  mountains  of  Thibet,  was  still  considered  banishment ; 
but  it  was  a  step  towards  a  glorious  and  complete  reinstate- 
ment. Immediately  upon  his  arrival  at  Lha-Ssa,  Ki-Chan 
concerted  with  the  Bandchan-Remboutchi,  and  had  the 
Nomekhan  arrested.  He  then  proceeded  to  examine  all 
the  persons  attached  to  the  service  of  the  accused,  and,  in 
order  to  facilitate  their  declaration  of  the  truth,  he  had  long 
bamboo  needles  thrust  under  their  nails ;  by  this  means,  as 
the  Chinese  phrase  it,  "  truth  was  separated  from  falsehood," 
and  the  conduct  of  the  Nomekhan  was  brought  to  light. 
The  wretched  man  avowed  his  crimes  voluntarily,  in  order  to 
avoid  the  torture.  He  acknowledged  himself  guilty  of  tak- 
ing away  three  lives  from  the  Tale" -Lama,  of  having  used 


1/4  TRAVELS   IN   TARTARY, 

violent  means  to  make  him  transmigrate,  the  first  time  by 
strangulation,  the  second  time  by  suffocation,  and  the  third 
by  poison.  A  confession  was  drawn  up  in  the  Tartar, 
Chinese,  and  Thibetian  languages ;  the  Nomekhan  and  his 
accomplices  signed  it ;  the  Bandchan-Remboutchi,  the  four 
Kalons,  and  the  Chinese  ambassador  set  their  seals  to  it ; 
and  it  was  immediately  forwarded  to  Peking  by  a  courier- 
extraordinary.  All  this  was  done  in  secret.  Three  months 
afterwards,  the  capital  of  Thibet  was  thrown  into  a  state  of 
the  greatest  agitation;  there  was  seen  placarded  on  the 
great  gate  of  the  Nomekhan' s  palace,  and  in  the  principal 
streets  of  the  town,  an  imperial  edict,  in  three  languages,  on 
yellow  paper,  and  with  borders  representing  winged  dragons. 
After  a  long  flourish  about  the  duties  of  kings,  and  of 
sovereigns,  great  and  small,  and  an  exhortation  to  the 
potentates,  monarchs,  princes,  magistrates,  and  people  of 
the  four  seas,  to  walk  in  the  paths  of  justice  and  virtue, 
under  pain  of  incurring  the  wrath  of  heaven  and  the  in- 
dignation of  the  Grand  Khan,  the  Emperor  recounted  the 
crimes  of  the  Nomekhan,  and  comdemned  him  to  perpetual 
banishment  on  the  banks  of  the  Sakhalien-Oula,  in  the  depths 
of  Mantchouria.  At  the  end  was  the  usual  formula : 
"  Tremble  and  obey." 

The  inhabitants  of  Lha-Ssa  collected  round  these  strange 
placards,  which  they  were  unused  to  see  on  the  walls  of  their 
town.  The  report  of  the  condemnation  of  the  Nomekhan 
spread  rapidly  among  the  people.  Numerous  groups  be- 
gan to  form,  who  discussed  the  point  with  vehemence,  but 
in  whispers.  All  faces  were  animated,  and  from  every 
quarter  there  rose  a  deep  murmur.  This  agitation  among 
the  Thibetian  people  arose  not  so  much  from  the  merited 
downfall  of  the  Nomekhan,  as  from  the  interference  of  the 
Chinese  authorities,  an  interference  which  every  one  felt  to 
be  very  humiliating. 

At  the  Lamasery  of  Sera,  opposition  manifested  itself 
with  an  altogether  different  sort  of  energy.  As  soon  as  they 
had  notice  there  of  the  imperial  edict,  the  insurrection  was 
spontaneous  and  general.  Those  15,000  Lamas,  who  were 
all  devoted  to  the  cause  of  the  Nomekhan,  armed  them- 
selves hastily  with  lances,  fusils,  sticks,  whatever  came  first 
to  hand,  and  threw  themselves  into  Lha-Ssa,  which  was 
only  half  a  league  distant.  The  thick  clouds  of  dust  which 


THIBET,  AND   CHINA.  175 

they  raised  in  their  disorderly  course,  and  the  terrible  shouts 
they  sent  forth,  announced  their  arrival  to  the  inhabitants 
of  Lha-Ssa — "The  Lamas  of  Sera!  Here  are  the  Lamas 
of  Sera  !  "  Such  was  the  cry  which  resounded  through  the 
town,  and  inspired  all  hearts  with  fear.  The  Lamas  burst 
like  an  avalanche  upon  the  house  of  the  Chinese  ambassador, 
and  dashed  in  the  door  with  shouts  of  "  Death  to  Ki-Chan  ! 
death  to  the  Chinese  !  "  But  they  found  no  one  upon 
whom  they  could  vent  their  rage.  The  ambassador,  fore- 
warned in  time  of  their  arrival,  had  run  and  concealed  him- 
self in  the  house  of  a  Kalon,  and  the  people  of  his  train 
were  dispersed  over  the  town.  The  multitude  of  Lamas 
then  divided  itself  into  several  bands,  some  took  their  way 
to  the  palace  of  the  Nomekhan,  and  others  besieged  the 
dwellings  of  the  Kalons,  demanding  loudly  that  they  should 
give  up  to  them  the  Chinese  ambassador.  There  was,  on 
this  point,  a  long  and  fierce  contest,  in  which  one  of  the 
four  Thibetian  ministers  was  torn  to  pieces,  and  the  others 
received  wounds  more  or  less  dangerous. 

Whilst  they  were  contending  with  the  Kalons  for  posses- 
sion of  the  person  of  Ki-Chan,  the  most  numerous  party  of 
the  Lamas  had  broken  into  the  prison  where  the  Nomekhan 
was  confined,  and  wanted  to  bear  him  in  triumph  to  the 
Lamasery  of  Sera.  The  Nomekhan,  however,  strongly 
opposed  this  intention,  and  exerted  all  his  influence  to  calm 
the  excitement  of  the  Lamas.  He  told  them  that  their 
inconsiderate  revolt  aggravated  his  position  instead  of 
ameliorating  it.  "  I  am,"  said  he,  "  the  victim  of  a  con- 
spiracy. I  will  go  to  Peking ;  I  will  explain  the  whole 
affair  to  the  Emperor,  and  will  return  in  triumph  amongst 
you.  At  present  we  have  only  to  obey  the  imperial  decree. 
I  will  depart,  as  I  have  been  commanded.  Do  you  go 
back  quietly  to  your  Lamasery."  These  words  did  not 
shake  the  resolution  of  the  Lamas,  but,  night  falling,  they 
returned  tumultuously  to  Sera,  promising  themselves  a  bet- 
ter plan  for  the  morrow.  When  day  broke,  the  Lamas 
began  to  move  about  in  their  vast  monastery,  and  to  pre- 
pare themselves  for  afresh  invasion  of  the  town  of  Lha- 
Ssa,  but,  to  their  great  astonishment,  they  perceived  in  the 
plain,  round  about  the  Lamasery,  numerous  tents  and  a  mul- 
titude of  Chinese  and  Thibetian  soldiers,  armed  to  the 
teeth,  and  prepared  to  bar  their  passage.  At  this  sight, 


1 76  TRAVELS   IN   TARTARY. 

all  their  valor  evaporated  :  the  marine  conch  was  sounded, 
and  these  extempore  soldiers,  throwing  aside  their  arms, 
re-entered  their  cells,  took  their  books  under  their  arms, 
and  quietly  proceeded  to  the  choir,  to  recite,  as  usual,  their 
matins. 

A  few  days  afterwards,  the  Nomekhan,  accompanied  by  a 
strong  escort,  took  the  road  to  Sse-Tchouen,  and  proceeded 
like  a  sheep,  to  the  place  of  exile  that  had  been  assigned 
him.  They  could  never  understand  at  Lha-Ssa  how  the 
man,  who  had  not  hesitated  to  murder  three  Tale-Lamas, 
had  not  chosen  to  take  advantage  of  the  insurrection  of  the 
Lamas  of  Sera.  Certain  it  is,  that,  with  a  single  word,  he 
might  have  annihilated  all  the  Chinese  at  Lha-Ssa,  and 
most  probably  set  all  Thibet  in  a  blaze  ;  but  the  Nomekhan 
was  not  formed  to  play  such  a  part ;  he  had  the  cowardly 
energy  of  an  assassin,  but  not  the  audacity  of  a  revolu- 
tionist. 

Ki-Chan,  encouraged  by  his  triumph,  wanted  to  extend 
his  power  to  the  Thibetian  accomplices  of  the  Nomekhan. 
This  claim,  however,  did  not  suit  the  Kalons,  who  told  him 
that  to  them  alone  belonged  the  right  of  judging  men  who 
in  no  wise  were  subject  to  China,  and  against  whom  they 
had  not  asked  for  the  protection  of  the  Emperor.  The 
Kin-Tchai  did  not  press  the  point ;  but,  not  to  appear  to 
yield  to  the  Thibetian  authorities,  he  replied  to  them  offi- 
.cially,  "  that  he  left  to  them  these  inferior  assassins,  who 
were  below  the  notice  of  the  representative  of  the  Em- 
peror." 

A  new  Nomekhan  was  elected  in  the  place  of  the  exile. 
The  person  selected  for  this  important  charge  was  the  Cha- 
beron  of  the  Lamasery  of  Ran-Tchan,  a  young  man  of 
eighteen  years  of  age.  The  Tale-Lama  and  the  new  Nome- 
khan being  minors,  at  the  time  that  we  arrived  at  Lha-Ssa, 
the  regency  was  entrusted  to  the  first  Kalon.  All  the  solic- 
itude of  the  Regent  was  applied  to  the  erection  of  barriers 
against  the  encroachments  and  usurpation  of  the  Chinese 
ambassador,  who  sought,  by  all  possible  means,  to  avail  him- 
self of  the  present  feebleness  of  the  Thibetian  government. 


The  Spies. 


CHAPTER  VI. 


Visit  of  Five  Spies — Appearance  Before  the  Regent— Ki-Chan  Makes  us  Undergo 
an  Examination— Supper  at  the  Expense  of  the  Government— A  Night  of  Im- 
prisonment with  the  Regent — Confidential  Communications  of  the  Governor  of 
the  Katchi— Domiciliary  Visit— Seals  Affixed  to  all  Our  Effects— Sinico-Thi- 
betian  Tribunal — Inquiry  About  the  Geographical  Maps — Homage  Paid  to 
Christianity,  and  to  the  French  Name — The  Regent  Assigns  to  Us  One  of  His 
Houses — Erection  of  a  Chapel — Preaching  of  the  Gospel— Conversion  of  a 
Chinese  Doctor — Religious  Conferences  with  the  Regent — Recreation  with  a 
Magnifying  Glass — Conversations  with  Ki-Chan — Religious  Character  of  the 
Thibetians— Celebrated  Formula  of  the  Buddhists— Buddhist  Pantheism- 
Election  of  the  Tale"-Lama— The  Small-pox  at  Lha-Ssa— Sepultures  in  Use 
Among  the  Thibetians. 

As  soon  as  we  had  presented  ourselves  to  the  Thibetian 
authorities,  declaring  our  characters  and  the  object  which 
had  brought  us  to  Lha-Ssa,  we  availed  ourselves  of  the 
semi-official  position  we  had  thus  taken,  to  enter  into  com- 
munication with  the  Thibetian  and  Tartar  Lamas,  and  thus, 
at  last,  to  begin  our  work  as  missionaries.  One  day,  when 
we  were  sitting  beside  our  modest  hearth,  talking  of  relig- 

177 


1/8  TRAVELS   IN   TARTARY, 

ious  questions  with  a  Lama  who  was  well  versed  in  Bud- 
dhist learning,  a  Chinese  dressed  in  exquisite  style  suddenly 
appeared  before  us,  saying  that  he  was  a  merchant  and  very 
desirous  of  buying  our  goods.  We  told  him  we  had  nothing 
to  sell.  "How,  nothing  to  sell?"  "Not  anything,  except 
indeed  these  two  old  saddles,  which  we  do  not  want  any 
longer."  "  Ah,  exactly ;  that  is  just  what  I  am  looking  for ; 
I  want  saddles."  Then,  while  he  examined  our  poor  mer- 
chandise, he  addressed  to  us  a  thousand  questions  about 
our  country  and  the  places  we  had  visited  before  we  came 
to  Lha-Ssa.  Shortly  afterwards  there  arrived  a  second 
Chinese,  then  a  third,  and  at  last  two  Lamas,  in  costly  silk 
scarves.  All  these  visitors  insisted  upon  buying  something 
from  us ;  they  overwhelmed  us  with  questions,  and  seemed, 
at  the  same  time,  to  scrutinize  with  distrust  all  the  corners 
of  our  chamber. 

We  might  say,  as  often,  as  we  liked,  that  we  were  not  mer- 
chants— they  insisted.  In  default  of  silk,  drapery,  or  hard- 
ware, they  would  like  our  saddles ;  they  turned  them  round 
and  round  in  every  way,  finding  them  now  perfectly  mag- 
nificent, now  abominable.  At  last,  after  long  haggling  and 
cross-questioning,  they  went  off,  promising  to  return. 

The  visit  of  these  five  individuals  occasioned  much  serious 
reflection ;  their  manner  of  acting  and  speaking  was  not  at 
all  natural.  Although  they  came  one  after  the  other,  yet 
they  seemed  perfectly  to  understand  each  other,  and  to  aim 
at  the  same  end  by  the  same  means.  Their  desire  of  buying 
something  from  us  was  evidently  a  mere  pretext  for  disguis- 
ing their  intentions ;  these  people  were  rather  swindlers  or 
spies,  than  real  merchants.  "Well,"  we  said,  "let  us  wait 
quietly;  sooner  or  later  we  shall  see  clearly  into  this  affair." 

As  it  was  dinner  time,  we  sat  down  to  table,  or  rather,  we 
remained  at  the  fireside,  contemplating  the  pot,  in  which  a 
good  cut  of  beef  had  been  boiling  for  some  hours.  Sam- 
dadchiemba,  in  his  quality  of  steward,  brought  this  to  the 
surface  of  the  liquid  by  means  of  a  large  wooden  spoon, 
seized  it  with  his  nails,  and  threw  it  on  the  end  of  a  board, 
where  he  cut  it  into  three  equal  pieces ;  each  then  took  his 
portion  in  his  cup,  and  with  the  aid  of  a  few  rolls  baked  in 
the  ashes,  we  tranquilly  commenced  our  dinner  without 
troubling  ourselves  very  much  about  swindlers  or  spies.  \Ve 
were  at  our  dessert — that  is  to  say,  we  were  about  to  rinse 


THIBET,  AND   CHINA.  1/9 

our  cups  with  some  buttered  tea,  when  the  two  Lamas,  the 
pretended  merchants,  made  their  reappearance.  "The 
Regent,"  they  said,  "awaits  you  in  his  palace  ;  he  wants  to 
speak  to  you."  "But,"  cried  we,  "does  the  Regent,  per- 
chance, also  want  to  buy  our  old  saddles  ?  "  "  It  is  not  a 
question  about  either  saddles  or  merchandise.  Rise  at  once, 
and  follow  us  to  the  Regent."  The  matter  was  now  beyond 
a  doubt ;  the  government  was  desirous  of  meddling  with  us 
— to  what  end?  Was  it  to  do  us  good  or  ill,  to  give  us 
liberty,  or  to  shackle  us  ?  to  let  us  live  or  to  make  us  die  ? 
This  we  could  not  tell.  "  Let  us  go  to  the  Regent,"  we 
said,  "  and  trust  for  the  rest  to  the  will  of  our  Heavenly 
Father." 

After  having  dressed  ourselves  in  our  best,  and  put  on 
our  majestic  caps  of  fox-skin,  we  said  to  our  apparitor, 
"We  are  ready."  "And  this  young  man,"  he  said,  point- 
ing to  Samdadchiemba,  who  had  turned  his  eyes  upon  him 
with  no  very  affectionate  expression.  "  This  young  man, 
he  is  our  servant,  he  will  take  care  of  the  house  in  our 
absence."  "No,  no,  he  must  come  too;  the  Regent 
wishes  to  see  all  three  of  you."  Samdadchiemba  shook,  by 
way  of  making  his  toilet,  his  great  robe  of  sheepskin,  placed, 
in  a  very  insolent  manner,  a  small  black  cap  over  his  ear, 
and  we  departed  all  together,  after  padlocking  the  door  of 
our  lodging. 

We  went  at  a  rapid  pace  for  about  five  or  six  minutes,  and 
then  arrived  at  the  palace  of  the  First  Kalon,  the  Regent 
of  Thibet.  After  having  crossed  a  large  courtyard,  where 
were  assembled  a  great  number  of  Lamas  and  Chinese, 
who  began  to  whisper  when  they  saw  us  appear,  we  were 
stopped  before  a  gilt  door,  the  folds  of  which  stood  ajar ;  our 
leader  passed  through  a  small  corridor  on  the  left,  and  an 
instant  after  the  door  was  opened.  At  the  farther  end  of 
an  apartment,  simply  furnished,  we  perceived  a  personage 
sitting  with  crossed  legs  on  a  thick  cushion  covered  with  a 
tiger's-skin :  it  was  the  Regent.  With  his  right  hand  he 
made  us  a  sign  to  approach.  We  went  close  up  to  him, 
and  saluted  him  by  placing  our  caps  under  our  arms.  A 
bench  covered  with  a  red  carpet  stood  on  our  right ;  on  this 
we  were  invited  to  sit  down — we  complied  immediately. 
Meantime  the  gilt  door  was  closed,  and  there  remained  in 
the  saloon  only  the  Regent  and  seven  individuals,  who  stood 


180  TRAVELS   IN   TARTARY. 

behind  him — namely,  four  Lamas  of  a  modest  and  composed 
bearing,  two  sly-looking,  mischievous-eyed  Chinese,  and  a 
person  whom,  by  his  long  beard,  his  turban,  and  grave 
countenance,  we  recognized  to  be  a  Mussulman.  The  Re- 
gent was  a  man  of  fifty  years  of  age ;  his  large  features, 
mild  and  remarkably  pallid,  breathed  a  truly  royal  majesty ; 
his  dark  eyes,  shaded  by  long  lashes,  were  intelligent  and 
gentle.  He  was  dressed  in  a  yellow  robe,  edged  with  sable  ; 
a  ring,  adorned  with  diamonds,  hung  from  his  left  ear,  and 
his  long,  jet  black  hair  was  collected  together  at  the  top  of 
his  head,  and  fastened  by  three  small  gold  combs.  His 
large  red  cap,  set  with  pearls  and  surmounted  by  a  coral 
ball,  lay  at  his  side  on  a  green  cushion. 

When  we  were  seated,  the  Regent  gazed  at  us  for  a  long 
while  in  silence,  and  with  a  minute  attention.  He  turned 
his  head  alternately  to  the  right  and  left,  and  smiled  at  us 
in  a  half  mocking,  half  friendly  manner.  This  sort  of  pan- 
tomime appeared  to  us  at  last  so  droll,  that  we  could  not 
help  laughing.  "Come,"  we  said  in  French,  and  in  an 
undertone,  "  this  gentleman  seems  a  good  fellow  enough ; 
our  affair  will  go  on  very  well."  "Ah!  "  said  the  Regent, 
in  a  very  affable  tone,  "  what  language  is  that  you  speak  ? 
I  did  not  understand  what  you  said?"  "We  spoke  the 
language  of  our  country."  "  Well,  repeat  aloud  what  you 
said  just  now."  "  We  said,  *  This  gentleman  seems  a  good- 
natured  fellow  enough.'  "  The  Regent,  turning  to  those 
who  were  standing  behind  him,  said,  "  Do  you  understand 
this  language?  "  They  all  bowed  together,  and  answered 
that  they  did  not  understand  it.  "You  see,  nobody  here 
understands  the  language  of  your  country.  Translate  your 
words  into  the  Thibetian."  We  said,  that  in  the  physi- 
ognomy of  the  First  Kalon  there  was  expressed  much  kind- 
liness. "  Ah  !  you  think  I  have  much  kindliness ;  yet  I  am 
very  ill-natured.  Is  it  not  true  that  I  am  very  ill-natured?  " 
he  asked  his  attendants.  They  answered  merely  by  smiling. 
"  You  are  right,"  continued  the  Regent ;  "  I  am  kind,  for 
kindness  is  the  duty  of  a  Kalon.  I  must  be  kind  towards 
my  people,  and  also  towards  strangers."  He  then  addressed 
to  us  a  long  harangue,  of  which  we  could  comprehend  only 
a  few  sentences.  When  he  had  finished,  we  told  him  that, 
not  being  much  accustomed  to  the  Thibetian  language,  we 
had  not  fully  penetrated  the  sense  of  his  words.  The  Regent 


THIBET,  AND   CHINA.  l8l 

signed  to  a  Chinese,  who,  stepping  forward,  translated  to  us 
his  harangue,  of  which  the  following  is  the  outline.  We 
had  been  summoned  without  the  slightest  idea  of  being 
molested.  The  contradictory  reports  that  had  circulated 
respecting  us  since  our  arrival  at  Lha-Ssa,  had  induced  the 
Regent  to  question  us  himself,  in  order  to  know  where  we 
came  from.  "We  are  from  the  western  sky,"  we  said  to 
the  Regent.  "From  Calcutta?"  "No;  our  country  is 
called  France."  "You  are,  doubtless,  Peling?"  "No, 
we  are  Frenchmen."  "Can  you  write?"  "Better  than 
speak."  The  Regent,  turning  round,  addressed  some  words 
to  a  Lama,  who  disappearing,  returned  in  a  moment  with 
paper,  ink,  and  a  bamboo  point.  "  Here  is  paper,"  said 
the  Regent;  "write  something."  "In  what  language — in 
Thibetian?  "  "  No,  write  some  letters  in  your  own  country's 
language."  One  of  us  took  the  paper  on  his  knees,  and 
wrote  this  sentence  :  "  What  avails  it  to  man  to  conquer 
the  whole  world,  if  he  lose  his  soul?"  "Ah,  here  are 
characters  of  your  country  !  I  never  saw  any  like  them ;  and 
what  is  the  meaning  of  that?  "  We  wrote  the  translation 
in  Thibetian,  Tartar,  and  Chinese,  and  handed  it  to  him. 
"  I  have  not  been  deceived,"  he  said ;  "  you  are  men  of 
great  knowledge.  You  can  write  in  all  languages,  and  you 
express  thoughts  as  profound  as  those  we  find  in  the  prayer- 
books."  He  then  repeated,  slowly  moving  his  head  to  and 
fro,  "  What  avails  it  to  man  to  conquer  the  whole  world  if 
he  lose  his  own  soul?  " 

While  the  Regent  and  his  attendants  were  indulging  in 
their  raptures  at  our  wonderful  knowledge,  we  heard  on  a 
sudden,  in  the  courtyard  of  the  palace,  the  cries  of  the  crowd 
and  the  sonorous  noise  of  the  Chinese  tamtam.  "  Here  is 
the  ambassador  of  Peking,"  said  the  Regent,  "  he  wishes  to 
examine  you  himself.  Tell  him  frankly  what  concerns  you, 
and  rely  on  my  protection ;  it  is  I  who  govern  the  country." 
This  said,  he  quitted  the  saloon  with  his  retinue  through  a 
small  secret  door,  and  left  us  alone  in  this  judgment-hall. 

The  idea  of  falling  into  the  hands  of  the  Chinese  made 
at  first  a  disagreeable  impression  upon  us ;  and  the  picture 
of  those  horrible  persecutions  which  at  different  times  have 
afflicted  the  Christendoms  of  China,  seized  upon  our  im- 
agination ;  but  we  soon  recovered  our  spirits  in  the  reflection 
that  we  were  alone,  and  isolated  as  we  were  in  the  midst  ot 


1 82  TRAVELS   IN   TARTAR Y, 

Thibet,  could  not  compromise  any  one.  This  thought  gave 
us  courage.  "  Samdadchiemba,"  we  said  to  our  young 
neophyte,  "  now  must  we  show  that  we  are  brave  men,  that 
we  are  Christians.  This  affair  will  perhaps  proceed  to  great 
lengths ;  but  let  us  never  lose  sight  of  eternity.  If  we  are 
treated  well,  we  shall  thank  God  for  it ;  if  we  are  maltreated, 
we  shall  thank  him  nevertheless,  for  we  shall  have  the  hap- 
piness of  suffering  for  the  faith.  If  we  are  killed,  the  mar- 
tyrdom will  be  a  splendid  crowning  of  all  our  labors.  To 
arrive,  after  a  journey  of  only  eighteen  months,  in  heaven, 
were  not  that  a  good  journey?  were  not  that  happiness? 
What  do  you  say,  Samdadchiemba?"  "I  have  never  been 
in  fear  of  death ;  if  I  am  asked  whether  I  am  a  Christian, 
you  will  see  if  I  tremble." 

This  excellent .  frame  of  mind  in  Samdadchiemba  filled 
our  hearts  with  joy,  and  completely  dissipated  the  unpleasant 
impressions  which  this  misadventure  had  occasioned.  We 
thought  for  a  moment  of  considering  the  questions  that 
would  probably  be  put  to  us,  and  the  answers  we  should 
give;  but  we  rejected  this  counsel  of  mere  human  prudence, 
reflecting  that  the  moment  had  come  for  us  to  keep  strictly 
to  the  injunction  which  our  Saviour  addressed  to  his  disciples, 
that  "  when  they  were  brought  before  the  synagogues,  gov- 
ernors, and  kings,  they  should  take  no  thought  how  or  what 
they  should  speak ;  "  only  it  was  agreed  that  we  should 
salute  the  Mandarin  in  the  French  way,  and  that  we  should 
not  kneel  before  him.  We  thought  that,  having  the  honor  to 
be  Christians,  missionaries,  and  Frenchmen,  we  might  very 
fairly  insist  on  standing  erect  before  any  Chinese  whatsoever. 

After  waiting  a  few  moments,  a  young  Chinese,  elegantly 
dressed,  and  of  very  graceful  manners,  came  to  inform  us 
that  Ki-Chan,  grand  ambassador  of  the  grand  Emperor  of 
China,  wished  to  examine  us.  We  followed  our  amiable 
apparitor  and  were  ushered  into  a  saloon  decorated  in  the 
Chinese  style,  where  Ki-Chan  was  seated  upon  a  sort  of 
throne,  about  three  feet  high,  and  covered  with  red  cloth. 
Before  him  was  a  small  table  of  black  laque,  upon  which  were 
an  inkstand,  some  pens,  some  sheets  of  paper,  and  a  silver 
vase  filled  with  snuff.  Below  the  throne  were  four  scribes, 
two  on  the  right,  and  two  on  the  left ;  the  rest  of  the  saloon 
was  occupied  by  a  great  number  of  Chinese  and  Thibetians, 
who  had  put  on  their  holiday  dresses  to  attend  the  inquiry. 


THIBET,  AND   CHINA.  I&3 

Ki-Chan,  although  sixty  years  old,  seemed  to  us  full  of 
strength  and  vigor.  His  face  is,  without  contradiction,  the 
most  noble,  elegant,  and  intellectual  we  have  seen  amongst 
the  Chinese.  When  we  took  off  our  caps  to  him,  and  made 
him  one  of  our  best  bows,  "  Tis  well,  'tis  well,"  he  said ; 
"  follow  your  own  customs.  I  have  been  told  you  speak 
correctly  the  language  of  Peking.  I  want  to  talk  with  you 
for  a  moment."  "  We  make  many  blunders  in  speaking, 
but  your  marvelous  understanding  will  know  how  to  remedy 
the  obscurity  of  our  words."  "Why,  that  is  pure  Pekinese. 
You  Frenchmen  possess  a  great  facility  for  all  learning. 
You  are  Frenchmen,  are  you  not?"  "Yes,  we  are  French- 
men." "  Oh,  I  know  the  French ;  there  were  formerly  a 
great  many  of  them  at  Peking;  I  used  to  see  some  of 
them."  "  You  must  have  known  them,  too,  at  Canton,  when 
you  were  imperial  commissioner?"  This  reminiscence 
furrowed  the  forehead  of  our  judge ;  he  took  an  abundant 
pinch  of  snuff  out  of  his  box,  and  threw  it  up  his  nose  in  a 
very  bad  humor.  "  Yes,  that  is  true ;  I  have  seen  many 
Europeans  at  Canton.  You  are  of  the  religion  of  the  Lord 
of  Heaven,  are  you  not?"  <<  Certainly  we  are;  moreover, 
preachers  of  that  religion."  "  I  know,  I  know ;  you  have 
come  hither,  doubtless,  to  preach  that  religion?"  "We 
have  no  other  object."  "  Have  you  already  traveled  over  a 
great  number  of  countries?"  "We  have  traveled  over  all 
China,  Tartary,  and  now  we  are  in  the  capital  of  Thibet." 
"  With  whom  did  you  live  when  you  were  in  China?  "  "  We 
do  not  answer  questions  of  that  sort."  "  And  if  I  command 
you  to  do  so?  "  "  We  should  not  obey."  Here  the  irritated 
judge  struck  the  table  with  his  fist.  "You  know,"  we  said, 
"  that  Christians  have  no  fear ;  why  seek,  then,  to  intimidate 
us?"  "Where  did  you  learn  Chinese?"  "In  China." 
"In  what  place?"  "A  little  everywhere."  "And  the 
Tartar,  you  know  it?  where  did  you  learn  it?  "  "  In  Mon- 
golia, in  the  Land  of  Grass." 

After  some  other  trifling  questions,  Ki-Chan,  telling  us 
that  we  must  be  tired,  invited  us  to  seat  ourselves.  Then 
suddenly  changing  his  tone  and  manner,  he  addressed  Sam- 
dadchiemba,  who,  with  his  hand  on  his  hip,  had  been  stand- 
ing a  little  behind  us.  "And  you,"  he  said,  in  a  dry  and 
angry  voice,  "  whence  are  you  ?  "  "  I  am  from  Ki-Tou-Sse." 
"What  is  Ki-Tou-Sse?  who  knows  that?"  "  Ki-Tou-Sse 


1 84  TRAVELS   IN   TARTAR Y, 

is  in  San-Tchouen."  "Ah,  you  are  from  San-Tchouen,  in 
the  province  of  Kan-Sou.  Son  of  the  central  nation,  on 
your  knees  !  "  Samdadchiemba  turned  pale,  his  hand  left 
his  hip,  and  his  arm  modestly  glided  down  along  his  leg. 
"On  your  knees,"  repeated  the  Mandarin,  in  a  thundering 
voice.  Samdadchiemba  fell  on  his  knees  saying,  "  On  my 
knees,  standing  or  sitting,  'tis  all  the  same  to  me  :  a  man 
of  labor  and  fatigue,  as  I  am,  is  not  accustomed  to  take  his 
ease."  "  Ah,  you  are  from  Kan-Sou,"  said  the  judge, 
taking  large  pinches  of  snuff ;  "  ah  !  you  are  from  Kan-Sou  ; 
you  are  a  child  of  the  central  nation  !  Very  well ;  in  that 
case,  it  is  within  my  province  to  deal  with  you.  Son  of 
the  central  nation,  answer  your  father  and  mother,  and  take 
heed  how  you  tell  lies.  Where  did  you  meet  with  these  two 
foreigners  ?  How  did  you  become  attached  to  their  service  ?  " 
Samdadchiemba  gave,  with  perfect  self-confidence,  a  long 
history  of  his  life,  which  seemed  to  interest  the  auditory ; 
he  then  related  how  he  had  made  our  acquaintance  in  Tar- 
tary,  and  the  reasons  that  had  induced  him  to  follow  us. 
Our  young  neophyte  spoke  with  dignity,  and,  moreover, 
with  a  prudence  which  we  had  not  expected.  "  Why  did 
you  adopt  the  religion  of  the  Lord  of  Heaven?  Don't  you 
know  that  this  is  forbidden  by  the^grand  Emperor?  "  "  The 
entirely  humble  '  adopted  that  religion,  because  it  is  the 
only  true  religion.  How  could  I  suppose  that  the  grand 
Emperor  proscribed  a  religion  which  orders  man  to  do  good 
and  to  avoid  evil?"  "That  is  true,  the  religion  of  the 
Lord  of  Heaven  is  holy ;  I  know  it.  Why  did  you  enter 
the  service  of  these  foreigners?  Don't  you  know  that  the 
laws  forbid  that?"  "How  should  an  ignorant  man,  as  I 
am,  know  who  is  a  foreigner,  and  who  not?  These  men 
always  showed  kindness  to  me,  always  exhorted  me  to  practise 
virtue;  why  was  I  not  to  follow  them?"  "How  much 
wages  do  they  pay  you?  "  "  If  I  accompany  them,  it  is  lo 
save  my  soul,  and  not  to  get  money.  My  masters  have 
never  let  me  want  rice  and  clothes,  and  with  that  I  am 
satisfied."  "  Are  you  married  ?  "  "  As  I  was  a  Lama,  before 
entering  the  religion  of  the  Lord  of  Heaven,  I  have  never 
been  married."  The  judge  then  laughingly  addressed  an 
indelicate  question  to  Samdadchiemba,  who  lowered  his  eyes 

1  Siao-ti,  an  expression  used  by  the  Chinese  when  they  speak  of  themselves  in 
the  presence  of  Mandarins. 


THIBET,  AND   CHINA.  185 

and  remained  silent.  One  of  us  rising,  said  to  Ki-Chan : 
"  Our  religion  not  only  prohibits  the  commission  of  impure 
actions,  but  also  the  thinking  or  speaking  of  them ;  it  is 
even  not  permitted  to  us  to  listen  to  indecent  expressions." 
These  words  pronounced  with  calmness  and  solemnity,  raised 
a  slight  blush  on  the  face  of  his  excellency  the  ambassador 
of  China.  "I  know,"  he  said,  "I  know  the  religion  of  the 
Lord  of  Heaven  is  holy ;  I  know  it,  for  I  have  read  its  books 
of  doctrine ;  he  who  should  strictly  keep  all  its  precepts 
would  be  a  man  without  reproach."  He  made  a  sign  to 
Samdadchiemba  to  rise ;  then,  turning  to  us,  he  said  :  "  It 
is  night,  you  must  be  tired  ;  it  is  time  to  take  supper ; 
you  may  go ;  to-morrow  if  I  want  you,  I  will  send  for 
you." 

The  ambassador  Ki-Chan  was  quite  right,  it  was  very 
late,  and  the  various  emotions  which  had  been  furnished  to 
us  in  the  course  of  the  evening  had  not  by  any  means  sup- 
plied the  place  of  supper.  On  leaving  the  Sinico-Thibetian 
pretorium,  we  were  accosted  by  a  venerable  Lama,  who 
informed  us  that  the  First  Kalon  awaited  us.  We  crossed 
the  court,  illuminated  by  some  red  lanterns ;  turned  on  the 
right,  to  a  perilous  staircase,  which  we  ascended,  prudently 
holding  on  by  our  conductor's  robe ;  then,  after  traversing 
a  long  terrace,  in  the  dubious  light  of  the  stars,  we  were 
introduced  to  the  Regent.  The  large  and  lofty  room  was 
splendidly  lighted  by  butter-oil  lamps,  the  walls,  the  ceiling, 
even  the  floor,  were  all  covered  with  gilding  and  brilliant 
colors.  The  Regent  was  alone  ;  he  bade  us  sit  down  near 
himself  on  a  rich  carpet,  and  endeavored  to  express  by  his 
words,  and  still  more  by  his  gestures,  how  deep  an  interest  he 
felt  in  us.  Above  all,  we  clearly  understood  that  he  was  mak- 
ing arrangements  to  keep  us  from  starving.  Our  pantomime 
was  interrupted  by  the  arrival  of  a  person,  who  left,  upon  en- 
tering, his  slippers  at  the  door ;  it  was  the  governor  of  the 
Cashmerian  Mussulmans.  After  having  saluted  the  company, 
by  raising  his  hand  to  his  forehead,  and  pronouncing  the 
formula  "  Salamalek  "  he  leaned  against  a  column,  in  the 
center  of  the  room,  which  supported  the  ceiling.  The  Mus- 
sulman governor  spoke  Chinese  very  well ;  and  the  Regent 
had  accordingly  sent  for  him  to  act  as  interpreter.  Imme- 
diately upon  his  arrival,  a  servant  placed  before  us  a  small 
table,  and  supper  was  served  up  to  us  at  the  expense  of  the 


1 86  TRAVELS   IN   TARTAR Y, 

Thibetian  government.  We  shall  not  say  anything  here  as  to 
the  Regent's  cuisine ;  firstly,  because  our  keen  appetite  did 
not  permit  us  to  pay  sufficient  attention  to  the  quality  of  the 
dishes ;  secondly,  because  that  day  our  minds  were  more 
occupied  with  politics  than  with  gastronomy.  All  of  a  sud- 
den we  missed  Samdadchiemba ;  we  asked  what  had  be- 
come of  him :  "  He  is  with  my  servants,"  answered  the 
Regent ;  "  do  not  trouble  yourselves  on  his  account,  he 
shall  not  want  for  anything." 

During,  and  after  the  repast,  there  was  much  inquiry 
about  France  and  the  countries  we  had  visited.  Then  the 
Regent,  pointing  to  the  pictures  that  adorned  his  room, 
asked  whether  we  could  ourselves  paint  any  such.  "  We 
cannot  paint,"  was  our  answer ;  "  study,  and  the  preaching 
of  the  doctrine  of  Jehovah  are  our  only  occupations."  "  Oh, 
don't  tell  me  you  cannot  paint;  I  know  that  the  people  of 
your  country  are  very  skilful  in  that  art."  "  Yes,  those  who 
make  it  their  employment;  but  our  clergymen  are  not  in 
the  habit  of  exercising  it."  "  Though  you  may  not  follow 
this  art  specially,  yet  you  are  not  quite  unacquainted  with  it ; 
you  can,  doubtless,  draw  geographical  maps  ?  "  "  No,  we 
cannot."  "  How  !  on  your  journey  did  you  never  sketch,  did 
you  never  make  a  map?  "  "  Never."  "  Oh,  that  is  impos- 
sible !  "  The  pertinacity  of  the  Regent  in  questioning  us  on 
this  subject,  made  us  pause  to  reflect ;  presently  we  expressed 
the  surprise  we  felt  at  all  these  inquiries,  "I  see,"  he  said, 
"  that  you  are  straightforward,  honest  men ;  I  will  speak 
frankly  to  you.  The  Chinese  are  very  suspicious,  you  are 
aware  of  that :  you  have  been  long  enough  in  China  to 
know  it  as  well  as  I  do ;  well,  they  believe  that  you  are 
traveling  through  foreign  kingdoms  on  purpose  to  draw 
maps  of  them  and  to  explore  them.  If  you  do  draw,  if 
you  do  make  geographical  maps,  admit  it  without  fear ; 
rely  on  my  protection."  Evidently  the  Regent  was  afraid 
of  an  invasion ;  he  fancied,  perhaps,  that  we  were  charged 
with  laying  down  the  route  for  some  formidable  army,  ready 
to  overwhelm  Thibet.  We  endeavored  to  dissipate  his  fears, 
and  to  assure  him  of  the  extremely  peaceful  views  of  the 
French  government.  We  admitted,  however,  that  amongst 
our  effects  there  was  a  great  number  of  drawings  and  geo- 
graphical maps,  and  that  we  had  even  a  map  of  Thibet. 
At  these  words,  the  face  of  the  Regent  was  suddenly  con- 


THIBET,  AND   CHINA.  1 87 

tracted ;  but  we  hastened  to  add,  in  order  to  quiet  him, 
that  all  our  drawings  and  maps  were  printed,  and  that  we 
were  not  their  authors.  We  took  the  opportunity  to  speak 
to  the  Regent  and  the  Cashmerian  governor,  of  the  geo- 
graphical knowledge  of  the  Europeans.  They  were  greatly 
astonished  when  we  told  them  that,  with  us,  children  of  ten 
and  twelve  years  old  possessed  an  exact  and  complete  idea 
of  all  the  kingdoms  of  the  world. 

The  conversation  extended  far  into  the  night.  At  last 
the  Regent  rose,  and  asked  us  whether  we  did  not  feel  in 
want  of  a  little  repose.  "We  only  awaited,"  we  answered, 
"  for  the  permission  of  the  Kalon,  to  return  to  our  lodgings." 
"  Your  lodgings  !  I  have  ordered  an  apartment  to  be  pre- 
pared for  you  in  my  palace  ;  you  will  sleep  here  to-night :  to- 
morrow, you  can  return  to  your  house."  We  sought  to  ex- 
cuse ourselves  from  accepting  the  kind  offer  of  the  Regent ; 
but  soon  became  aware  that  we  were  not  at  liberty  to 
refuse  what  we  had  been  simple  enough  to  consider  a 
compliment.  We  were  regular  prisoners.  We  took  leave 
of  the  Regent  rather  coolly,  and  followed  an  individual, 
who,  after  crossing  a  great  many  rooms  and  corridors, 
ushered  us  into  a  sort  of  closet,  which  we  might  fairly  call 
a  prison,  as  we  were  not  permitted  to  leave  it  for  any  other 
place. 

There  had  been  prepared  for  us  two  couches,  which,  no 
doubt,  were  infinitely  superior  to  our  own  beds ;  neverthe- 
less, we  regretted  our  poor  pallets,  whereon  we  had  so  long 
enjoyed  a  free  and  independent  sleep  throughout  our  travels 
in  the  desert.  Lamas  and  attendants  of  the  Regent  came 
in  great  numbers  to  see  us.  Those  who  had  gone  to  bed  got 
up,  and  soon  we  heard,  in  this  vast  palace,  lately  so  calm 
and  silent,  doors  opened  and  shut,  and  the  rapid  steps  of 
the  curious  sounding  in  the  passages.  Crowds  thronged 
around  us  and  examined  us  with  insupportable  avidity, 
in  all  those  eyes  staring  at  us  there  was  neither  sympathy 
nor  ill-will ;  they  simply  expressed  vapid  curiosity.  To  all 
these  individuals  around  us,  we  represented  merely  a  kind 
of  zoological  phenomenon.  Oh,  how  hard  it  is  to  be  ex- 
posed thus  to  an  indifferent  multitude  !  When  we  thought 
that  these  troublesome  people  had  sufficiently  stared 
and  whispered,  and  ought  now  to  be  satisfied,  we  informed 
them  that  we  were  going  to  bed,  and  that  we  should  feel 


1 88  TRAVELS  IN  TARTARY, 

extremely  obliged  if  they  would  be  kind  enough  to  retire. 
Every  one  bowed  :  some  of  them  even  were  polite  enough 
to  put  out  their  tongues  at  us;  but  nobody  stirred.  It 
was  evident  that  they  had  a  mind  to  know  how  we  should 
behave  on  going  to  bed.  This  desire  seemed  to  us  some- 
what misplaced ;  but  we  thought  we  would  submit  to  it  up  to 
a  certain  point.  Accordingly  we  knelt  down,  made  the  sign 
of  the  cross,  and  recited,  aloud,  our  evening  prayer.  As  soon 
as  we  commenced,  the  whispering  ceased,  and  a  religious 
silence  prevailed.  When  the  prayer  was  finished,  we  once 
more  invited  the  crowd  to  leave  us,  and,  in  order  to  add 
efficacy  to  our  words,  we  extinguished  the  light.  The 
crowd,  thus  plunged  into  deep  darkness,  adopted  the  course 
of  first  having  a  hearty  laugh,  and  then  retiring  gropingly. 
We  closed  the  door  of  our  prison  and  laid  down  to  rest. 

When  stretched  on  the  beds  of  the  First  Kalon,  we  felt 
much  more  disposed  to  talk  than  to  sleep.  We  experienced 
a  certain  pleasure  in  recapitulating  the  adventures  of  the 
day.  The  feigned  merchants  who  wanted  to  purchase  our 
saddles,  our  appearance  before  the  Regent,  the  examina- 
tion we  had  undergone  by  the  ambassador,  Ki-Chan,  our 
supper  at  the  expense  of  the  public  treasury,  our  long 
conversation  with  the  Regent :  all  this  appeared  to  us  a 
phantasmagoria.  It  seemed  as  though  our  whole  day  had 
been  a  long  nightmare.  Our  journey  itself,  our  arrival  at 
Lha-Ssa,  everything  seemed  incredible.  We  asked  one 
another  whether  it  was  true,  that  we,  missionaries,  French- 
men, were  really  in  the  states  of  the  Tale-Lama,  in  the 
capital  of  Thibet,  sleeping  in  the  very  palace  of  the  Regent. 
All  these  events,  past  and  present,  clashed  in  our  heads. 
The  future,  especially,  appeared  to  us  enveloped  in  dark, 
thick  clouds.  How  was  all  this  to  end?  Would  they  say 
to  us,  "You  are  free;  go  wherever  you  please?"  Would 
they  keep  us  in  this  prison?  or  would  they  strangle  us  ? 
These  reflections  were  well  calculated  to  chill  the  heart, 
and  to  cause  a  headache.  But  trust  in  God  is  a  grand 
thing  in  such  trials  !  How  happy  is  one  in  feeling  one's- 
self  supported  by  Providence,  when  one  is  thus  left  alone, 
abandoned,  and  destitute  of  succor.  "  Oh,"  said  we  to 
each  other,  "  let  us  be  prepared  for  the  worst,  relying  upon 
the  protection  of  our  Heavenly  Father  !  Not  a  single  hair 
will  fall  from  our  heads  without  his  permission." 


THIBET,  AND   CHINA.  189 

We  went  to  sleep  amid  these  considerations,  but  our 
slumber  was  light  and  disturbed.  As  soon  as  dawn  ap- 
peared, the  door  of  our  cell  was  gently  opened,  and  the 
governor  of  the  Katchi  entered.  He  took  a  seat  at  our 
side,  between  the  two  couches,  and  asked  us  in  kind,  affec- 
tionate tones,  whether  we  had  spent  a  good  night.  He 


The  Governor  of  Katchi. 


then  presented  to  us  a  basket  of  cakes,  made  by  his  family, 
and  some  dried  fruits  from  Ladak.  We  were  deeply  touched 
by  this  attention,  which  seemed  to  announce  that  we  had 
met  with  a  sincere  and  devoted  friend. 

The  governor  of  the  Katchi  was  thirty-two  years  old; 
his  face  full  of  nobleness  and  majesty,  breathed  at  the  same 
time,  a  kindness  and  candor  well  calculated  to  arouse  our 
confidence.  His  looks,  his  words,  his  deportment,  every- 
thing about  him,  seemed  to  express  that  he  felt  a  very  lively 


1 90  TRAVELS   IN   TARTARY, 

interest  in  us.  He  had  come  to  acquaint  us  with  what 
would  be  done  during  the  day,  with  reference  to  us.  "  In 
the  morning,"  he  said,  "  the  Thibetian  authorities  will  go 
with  you  to  your  lodgings.  They  will  put  a  seal  upon  all 
your  effects,  which  will  then  be  brought  before  the  tribunal, 
and  be  examined  by  the  Regent  and  the  Chinese  ambassador, 
in  your  presence.  If  you  have  no  manuscript  maps  in  your 
baggage  you  need  fear  nothing  ;  you  will  not  be  molested  in 
any  way.  If,  on  the  contrary,  you  have  any  such  maps, 
you  would  do  well  to  let  me  know  beforehand,  as  in  this 
case,  we  may  perhaps  find  some  way  to  arrange  the  affair. 
I  am  very  intimate  with  the  Regent  (this  we  had,  indeed, 
observed  the  night  before  during  our  supper)  ;  and  it  is  he 
himself  who  directed  me  to  make  to  you  this  confidential 
communication."  He  then  added,  in  an  under  voice,  that 
all  these  difficulties  were  got  up  against  us  by  the  Chinese, 
against  the  will  of  the  Thibetian  government.  We  answered 
the  governor  of  Katchi,  that  we  had  not  a  single  manuscript 
map  ;  and  we  then  gave  him,  in  detail,  a  statement  of  all  the 
articles  that  were  in  our  trunks.  "  Since  they  are  to  be  ex- 
amined to-day,  you  will  judge  for  yourself  whether  we  are  peo- 
ple to  be  believed."  The  countenance  of  the  Mussulman 
brightened.  "  Your  words,"  he  said,  "  quite  reassure  me. 
None  of  the  articles  you  have  described  can  at  all  compromise 
you.  Maps  are  feared  in  this  country — extremely  feared, 
indeed ;  especially  since  the  affair  of  a  certain  Englishman 
named  Moorcroft,  who  introduced  himself  into  Lha-Ssa,under 
the  pretense  of  being  a  Cashmerian.  After  a  sojourn  there  of 
twelve  years,  he  departed ;  but  he  was  murdered  on  his 
way  to  Ladak.  Amongst  his  effects  they  found  a  numerous 
collection  of  maps  and  plans,  which  he  had  drawn  during 
his  stay  at  Lha-Ssa.  This  circumstance  has  made  the 
Chinese  authorities  very  suspicious  on  this  subject.  As 
you  do  not  draw  maps,  that  is  all  right ;  I  will  now  go  and 
tell  the  Regent  what  I  have  heard  from  you." 

When  the  governor  of  Katchi  had  left  us,  we  rose,  for  we 
had  remained  in  bed,  without  ceremony,  during  his  long 
visit.  After  having  offered  up  our  morning  prayer,  and 
prepared  our  hearts  to  patience  and  resignation,  we  ate  the 
breakfast  which  had  been  sent  to  us  by  order  of  the  Regent. 
It  consisted  of  a  plate  of  rolls  stuffed  with  sugar  and  minced 
meat,  and  a  pot  of  richly-buttered  tea.  But  we  gave  the 


THIBET,  AND   CHINA.  19! 

preference  to  the  cakes  and  dried  fruit,  which  the  governor 
of  Katchi  had  presented  to  us. 

Three  Lama  ushers  soon  came  and  announced  to  us  the 
order  of  the  day ;  viz.,  that  our  luggage  was  to  be  inspected. 
We  submitted  respectfully  to  the  orders  of  the  Thibetian 
authority,  and  proceeded  to  our  lodgings,  accompanied  by 
a  numerous  escort  all  the  way.  From  the  palace  of  the 
Regent  to  our  habitation  we  observed  great  excitement; 
they  were  sweeping  the  streets,  removing  the  dirt,  and  dec- 
orating the  fronts  of  the  houses  with  large  strips  of  poulou, 
yellow  and  red.  We  asked  ourselves  what  all  this  meant? 
for  whom  were  all  these  demonstrations  of  honor  and 
respect?  Suddenly  we  heard  behind  us  loud  acclamations, 
and  turning  round  we  saw  the  Regent,  who  was  advancing, 
mounted  on  a  magnificent  white  charger,  and  surrounded 
by  numerous  horsemen.  We  arrived  at  our  lodgings  nearly 
at  the  same  time  with  him.  We  opened  the  padlock  by 
which  the  door  was  fastened,  and  requested  the  Regent  to 
honor  us  by  entering  the  apartments  of  the  French  mis- 
sionaries. 

Samdadchiemba,  whom  we  had  not  seen  since  our  audi- 
ence with  the  Chinese  ambassador,  was  there  too.  He  was 
quite  stupefied,  for  he  could  not  comprehend  these  proceed- 
ings. The  servants  of  the  Regent,  with  whom  he  had 
passed  the  night,  could  not  give  him  any  information.  We 
said  to  him  some  words  of  encouragement,  giving  him  to 
understand  that  we  were  not  yet  quite  on  the  eve  of  martyr- 
dom. 

The  Regent  took  a  seat  in  the  middle  of  our  room  on  a 
gilded  chair,  which  had  been  brought  from  the  palace  for 
this  purpose,  and  asked  whether  what  he  saw  in  our  room 
was  all  we  possessed  ?  "  Yes ;  that  is  all  we  possess ; 
neither  more  nor  less.  These  are  all  our  resources  for 
invading  Thibet."  "There  is  satire  in  your  words,"  said 
the  Regent ;  "  I  never  fancied  you  such  dangerous  people. 
What  is  that?  "  he  added,  pointing  to  a  crucifix  we  had 
fixed  against  the  wall.  "  Ah,  if  you  really  knew  what  that 
was,  you  would  not  say  that  we  were  not  formidable ;  for 
by  that  we  design  to  conquer  China,  Tartary,  and  Thibet." 
The  Regent  laughed,  for  he  only  saw  a  joke  in  our  words, 
which  yet  were  so  real  and  serious. 

A  scribe  sat  down  at  the  feet  of  the  Regent,  and  made 


192  TRAVELS   IN   TARTARY, 

an  inventory  of  our  trunks,  clothes,  and  kitchen  implements. 
A  lighted  lamp  was  brought,  and  the  Regent  took  from  a 
small  purse  which  hung  from  his  neck,  a  golden  seal,  which 
was  applied  to  all  our  baggage.  Nothing  was  omitted ; 
our  old  boots,  the  very  pins  of  our  traveling  tent,  were  all 
daubed  with  red  wax,  and  solemnly  marked  with  the  seal 
of  the  Tale-Lama. 

When  this  long  ceremony  was  completed,  the  Regent 
informed  us  that  we  must  now  proceed  to  the  tribunal. 
Some  porters  were  sent  for,  and  found  in  very  brief  time. 
A  Lama  of  the  police  had  only  to  present  himself  in  the 
street  and  summon,  in  the  name  of  the  law,  all  the  passers 
by,  men,  women,  and  children,  to  come  into  the  house 
immediately  and  assist  the  government.  At  Lha-Ssa,  the 
system  of  enforced  labor  is  in  a  most  prosperous  and  flour- 
ishing state;  the  Thibetians  coming  into  it  with  entire 
willingness  and  good  grace. 

When  enough  laborers  were  collected,  all  our  goods  were 
distributed  among  them,  and  the  room  was  completely 
cleared,  and  the  procession  to  the  tribunal  set  out  with 
great  pomp.  A  Thibetian  horse  soldier,  his  drawn  sword 
in  hand,  and  his  fusil  at  his  side,  opened  the  procession ; 
after  him  came  the  troop  of  porters,  marching  between  two 
lines  of  Lama  satellites ;  the  Regent,  on  his  white  charger, 
surrounded  by  a  mounted  guard  of  honor,  followed  our 
baggage ;  and  last,  behind  the  Regent,  marched  the  two 
poor  French  missionaries,  who  had,  by  way  of  suite,  a  no 
very  agreeable  crowd  of  gapers.  Our  mien  was  not  partic- 
ularly imposing.  Led.  like  malefactors,  or,  at  least,  like 
suspected  persons,  we  could  only  lower  our  eyes,  and 
modestly  pass  through  the  numerous  crowd  that  thronged 
on  our  way.  Such  a  position  was,  indeed,  very  painful  and 
humiliating;  but  the  remembrance  of  our  holy  Saviour, 
dragged  to  the  pretorium,  through  the  streets  of  Jerusalem, 
was  sufficient  to  mitigate  the  bitterness  with  which  we  were 
afflicted.  We  prayed  to  him  to  sanctify  our  humiliations 
by  his  own,  and  to  accept  them  in  remembrance  of  his 
Passion. 

When  we  arrived  at  the  tribunal,  the  Chinese  ambassador 
attended  by  his  staff,  was  already  in  his  place.  The  Regent 
addressed  him :  "  You  want  to  examine  the  effects  of  these 
strangers ;  here  they  are ;  examine  them.  These  men  are 


THIBET,  AND   CHINA. 


193 


Carrying  Goods  to  the  Tribunal. 


neither  rich,  nor  powerful,  as  you  suppose."  There  was 
vexation  in  the  tone  of  the  Regent,  and,  at  bottom,  he  was 
naturally  enough  annoyed  at  this  part  of  policeman  which 
he  had  to  play.  Ki-Chan  asked  us  if  we  had  no  more  than 
two  trunks.  "  Only  two ;  everything  has  been  brought 
here ;  there  remains  in  our  house  not  a  rag,  not  a  bit  of 
paper."  "  What  have  you  got  in  your  two  trunks  ?  " 
"  Here  are  the  keys ;  open  them,  empty  them,  and  examine 
them  at  your  pleasure."  Ki-Chan  blushed,  and  moved 
back.  His  Chinese  delicacy  was  touched.  "  Do  these 
•trunks  belong  to  me?"  he  said,  with  emotion.  "Have  I 
the  right  to  open  them?  If  anything  should  be  missed 
afterwards,  what  would  you  say?"  "You  need  not  be 
afraid  ;  our  religion  forbids  us  rashly  to  judge  our  neighbor." 
"  Open  your  trunks  yourselves ;  I  want  to  know  what  they 
contain ;  it  is  my  duty  to  do  so ;  but  you  alone  have  the 
right  to  touch  what  belongs  to  you." 


194  TRAVELS   IN   TARTARY, 

We  broke  the  seal  of  the  Tale"-Lama,  the  padlock  was 
removed,  and  these  two  trunks,  which  had  been  pierced  by 
all  eyes  for  a  long  time  past,  were  at  last  opened  to  the  gen- 
eral gaze.  We  took  out  the  contents,  one  after  another, 
and  displayed  them  on  a  large  table.  First  came  some 
French  and  Latin  volumes,  then  some  Chinese  and  Tartar 
books,  church  linens,  ornaments,  sacred  vases,  rosaries, 
crosses,  medals,  and  a  magnificent  collection  of  lithographs. 
All  the  spectators  were  lost  in  contemplation  at  this  small 
European  museum.  They  opened  large  eyes,  touched 
each  other  with  the  elbow,  and  smacked  their  tongues  in 
token  of  admiration.  None  of  them  had  ever  seen  any- 
thing so  beautiful,  so  rich,  so  marvelous.  Everything 
white  they  considered  silver,  everything  yellow,  gold.  The 
faces  of  all  brightened  up,  and  they  seemed  entirely  to  for- 
get that  we  were  suspected  and  dangerous  people.  The 
Thibetians  put  out  their  tongues  and  scratched  their  ears 
at  us;  and  the  Chinese  made  us  the  most  sentimental 
bows.  Our  bag  of  medals,  especially,  attracted  attention, 
and  it  seemed  to  be  anticipated  that,  before  we  left  the 
court,  we  should  make  a  large  distribution  of  these  dazzling 
gold  pieces. 

The  Regent  and  Ki-Chan,  whose  minds  were  elevated 
above  those  of  the  vulgar,  and  who  certainly  did  not  covet 
our  treasure,  nevertheless  forgot  their  character  as  judges. 
The  sight  of  our  beautiful  colored  pictures  transported 
them  quite  out  of  themselves.  The  Regent  kept  his  hands 
joined,  and  preserved  a  continuous  stare  with  his  mouth 
open,  whilst  Ki-Chan,  showing  off  his  knowledge,  explained 
how  the  French  were  the  most  distinguished  artists  in  the 
world.  "At  one  time,"  he  said,  "he  knew,  at  Peking,  a 
French  missionary,  who  painted  portraits  that  were  quite 
alarmingly  like.  He  kept  his  paper  concealed  in  the  sleeve 
of  his  robe,  took  the  likeness  as  it  were  by  stealth,  and,  in 
a  whiff,  all  was  done."  Ki-Chan  asked  us  if  we  had  not 
watches,  telescopes,  magic-lanterns,  etc.,  etc.  We  there- 
upon opened  a  small  box  which  no  one  had  hitherto  re- 
marked, and  which  contained  a  microscope.  We  adjusted 
its  various  parts,  and  no  one  had  eyes  but  for  this  sin- 
gular machine,  in  pure  gold,  as  they  took  it  to  be,  and 
which,  certainly,  was  about  to  perform  wondrous  things. 
Ki-Chan  alone  knew  what  a  microscope  was.  He  gave 


THIBET,  AND   CHINA.  IQ5 

an  explanation  of  it  to  the  public,  with  great  pretension 
and  vanity.  He  then  asked  us  to  put  some  animalculae  on 
the  glass.  We  looked  at  his  excellency  out  of  the  comer 
of  the  eye,  and  then  took  the  microscope  to  pieces,  joint 
by  joint,  and  put  it  in  the  box.  "  We  thought,"  said  we 
to  Ki-Chan,  with  a  formal  air,  "  we  thought,  that  we  came 
here  to  undergo  judgment,  and  not  to  play  a  comedy." 
"What  judgment!"  exclaimed  he,  abruptly;  "we  wished 
to  examine  your  effects,  ascertain  really  who  you  were,  and 
that  is  all."  "  And  the  maps  :  you  do  not  mention  them." 
"  Oh,  yes — yes  !  that  is  the  great  point ;  where  are  your 
maps?"  "Here  they  are;"  and  we  displayed  the  three 
maps  we  had ;  a  map  of  the  world,  the  two  hemispheres 
upon  the  projection  of  Mercator,  and  a  Chinese  empire. 

The  appearance  of  these  maps  seemed  to  the  Regent  a 
clap  of  thunder;  the  poor  man  changed  color  three  or 
four  times  in  the  course  of  a  minute,  aS  if  we  had  shown 
our  death  warrant.  "  It  is  fortunate  for  us,"  said  we  to 
Ki-Chan,  "  that  we  have  met  with  you  in  this  country.  If, 
by  ill  luck,  you  had  not  been  here,  we  should  have  been 
utterly  unable  to  convince  the  Thibetian  authorities  that 
these  maps  are  not  our  own  drawing.  But  an  instructed 
man  like  yourself,  conversant  with  European  matters,  will  at 
once  see  that  these  maps  are  not  our  own  work."  Ki- 
Chan  was  evidently  much  flattered  by  the  compliment. 
"  Oh,  it  is  evident,"  said  he,  at  the  first  glance,  "  that  these 
maps  are  printed.  Look  here,"  said  he  to  the  Regent ; 
"  these  maps  were  not  drawn  by  these  men ;  they  were 
printed  in  the  kingdom  of  France.  You  cannot  distinguish 
that,  but  I  have  been  long  used  to  objects,  the  productions 
of  the  Western  Heaven."  These  words  produced  a  magi- 
cal effect  on  the  Regent.  His  face  became  radiant,  and 
he  looked  at  us  with  a  look  of  satisfaction,  and  made  a 
gracious  movement  with  his  head,  as  much  as  to  say,  "  It  is 
well ;  you  are  honest  people/' 

We  could  not  get  off  without  a  little  geographical  lecture. 
We  yielded  charitably  to  the  wishes  of  the  Regent  and  the 
Chinese  ambassador.  We  indicated  with  our  fingers  on 
the  map  of  Mercator,  China,  Tartary,  and  Thibet,  and  all 
the  other  countries  of  the  globe.  The  Regent  was  amazed 
at  seeing  how  far  we  were  from  our  native  land,  and  what 
a  long  journey  we  had  been  obliged  to  make,  by  land  and 


196  TRAVELS   IN   TARTARY, 

water,  to  come  and  pay  him  a  visit  in  the  capital  of  Thibet. 
He  regarded  us  with  astonishment,  and  then  raised  the 
thumb  of  his  right  hand,  saying,  "  You  are  men  like  that," 
signifying,  in  the  figurative  language  of  the  Thibetians  :  you 
are  men  of  a  superlative  stamp.  After  recognizing  the 
principal  points  of  Thibet,  the  Regent  inquired  whereabouts 
was  Calcutta?  "Here,"  we  said,  pointing  to  a  little  round 
speck  on  the  borders  of  the  sea.  "  And  Lha-Ssa ;  where 
then  is  Lha-Ssa?  "  "  Here  it  is."  The  eyes  and  finger  of 
the  Regent  went  from  Lha-Ssa  to  Calcutta,  and  from  Cal- 
cutta to  Lha-Ssa.  "  The  Pelings  of  Calcutta  are  very  near 
our  frontiers,"  said  he,  making  a  grimace,  and  shaking  his 
head.  "No  matter,"  he  added,  "here  are  the  Himalaya 
mountains." 

The  course  of  geography  being  ended,  the  maps  were 
folded  up  again,  placed  in  their  respective  cases,  and  we 
passed  on  to  religious  subjects.  Ki-Chan  had  long  since 
become  acquainted  with  these  matters.  When  he  was  vice- 
roy of  the  province  of  Pe-Tche-Ly,  he  had  sufficiently  per- 
secuted the  Christians,  to  have  numerous  opportunities  of 
making  himself  familiar  with  everything  connected  with  the 
Catholic  worship ;  and  he  according  now  displayed  his 
knowledge.  He  explained  the  images,  the  sacred  vases, 
the  ornaments.  He  even  informed  the  company  that  in 
the  box  of  holy  oils  there  was  a  famous  remedy  for  people 
at  death's  door.  During  all  these  explanations  the  Regent 
was  thoughtful  and  abstracted ;  his  eyes  were  constantly 
turned  towards  a  large  host-iron.  These  long  pincers,  ter- 
minating in  two  large  lips,  seemed  to  act  powerfully  on  his 
imagination.  He  gave  us  an  inquiring  look,  seeming  to 
ask  us  if  this  frightful  implement  was  not  something  like  an 
infernal  machine.  He  was  only  reassured  upon  viewing 
some  wafers  that  he  kept  in  a  box,  for  he  then  compre- 
hended the  use  of  this  strange  object. 

The  worthy  Regent  was  all  joyous  and  triumphant,  when 
he  saw  that  we  had  nothing  in  our  possession  calculated  to 
compromise  us.  "  Well,"  said  he  to  the  Chinese  ambas- 
sador with  a  sneer,  "  what  do  you  think  of  these  men  ? 
What  must  we  do  with  them?  These  men  are  Frenchmen, 
they  are  ministers  of  the  religion  of  the  Lord  of  Heaven, 
they  are  honest  men  ;  we  must  leave  them  in  peace."  These 
flattering  words  were  received  in  the  saloon  with  a  murmur 


THIBET,  AND    CHINA.  197 

of  approbation,  and  the  two  missionaries  said,  from  the 
bottom  of  their  hearts,  Deo  gratias'. 

The  porters  shouldered  our  luggage,  and  we  returned  to 
our  lodging  with  undoubtedly  greater  alacrity  and  lighter 
hearts  than  when  we  had  left  it.  The  news  of  our  rein- 
statement soon  spread  through  the  town,  and  the  Thibetian 
people  hastened  from  all  quarters  to  congratulate  us.  They 
saluted  us  heartily,  and  the  French  name  was  in  every  one's 
mouth.  Thenceforward  the  white  Azaras  were  entirely 
forgotten. 

When  we  had  refurnished  our  apartments  we  gave  some 
Tchang-Ka  to  the  porters,  in  order  that  they  might  drink 
our  health  in  a  pot  of  Thibetian  small  beer,  and  appreciate 
the  magnanimity  of  the  French,  in  not  making  people  work 
for  nothing. 

Every  one  having  gone  away,  we  resumed  our  accustomed 
solitude,  and  solitude  inducing  reflection,  we  discovered 
two  important  things.  In  the  first  place,  that  we  had  not 
yet  dined,  and  in  the  second,  that  our  horses  were  no  longer 
in  the  stable.  Whilst  we  were  considering  how  to  get  some- 
thing quickly  cooked,  and  how  to  find  where  our  horses 
were,  we  saw  at  the  threshold  of  our  door  the  governor  of 
the  Katchi,  who  relieved  us  from  the  double  embarrassment. 
This  excellent  man  having  foreseen  that  our  attendance  at 
the  court  of  inquiry  would  not  allow  us  time  to  make  our 
pot  boil,  came,  followed  by  two  servants  carrying  a  basket 
of  provisions,  with  an  ovation  he  had  prepared  for  us. 
"  And  our  horses — can  you  give  us  any  information  about 
them?  We  no  longer  see  them  in  the  court?"  "I  was 
going  to  tell  you  about  them ;  they  have  been  since  yester- 
day evening  in  the  Regent's  stables.  During  your  absence 
they  have  felt  neither  hunger  nor  thirst.  I  heard  you  say 
you  intended  to  sell  them — is  it  so  ?  "  "  Oh,  quite  so, 
these  animals  ruin  us ;  and  yet  they  are  so  thin,  no  one 
will  buy  them."  "  The  Regent  wants  to  buy  them."  "  The 
Regent !  "  "Yes,  the  Regent  himself.  Do  not  smile,  it  is 
no  jest."  "How  much 'do  you  want  for  them?"  "Oh, 
whatever  he  likes  to  give."  "  Well,  then,  your  horses  are 
purchased,"  and  so  saying,  the  Cashmerian  unrolled  a  small 
packet  he  had  under  his  arm,  and  laid  upon  the  table  two 
silver  ingots,  weighing  ten  ounces  each."  "Here,"  said 
he,  "  is  the  price  of  your  two  horses."  We  thought  our ' 


198  TRAVELS   IN   TARTAR Y, 

beasts,  worn  and  attenuated  as  they  were,  not  worth  the 
money,  and  we  conscientiously  said  so  to  the  governor  of 
the  Katchi ;  but  it  was  impossible  to  modify  the  transaction 
which  had  been  all  settled  and  concluded  beforehand.  The 
Regent  made  out  that  our  horses,  although  thin,  were  of  an 
excellent  breed,  since  they  had  not  succumbed  beneath  the 
fatigues  of  our  long  journey.  Besides,  they  had,  in  his  eyes, 
a  special  value,  because  they  had  passed  through  many 
countries,  and  particularly  because  they  had  fed  on  the 
pastures  of  Kounboum,  the  native  place  of  Tsong-Kaba. 
Twenty  extra  ounces  of  silver  in  our  low  purse  was  almost 
a  fortune.  We  could  be  generous  with  it ;  so,  on  the  spot, 
we  took  one  of  the  ingots  and  placed  it  on  Samdadchiemba' s 
knees.  "  This  is  for  you,"  we  said ;  "  you  will  be  able  with 
it  to  clothe  yourself  in  holiday  dress  from  head  to  foot." 
Samdadchiemba  thanked  us  coldly  and  awkwardly;  then 
the  muscles  of  his  face  became  distended,  his  nostrils  swelled, 
and  his  large  mouth  assumed  a  smile.  At  last,  he  could 
not  restrain  his  joy ;  he  rose  and  made  his  ingot  leap  in 
the  air  twice  or  thrice,  crying,  "  This  is  a  famous  day  !  " 
And  Samdadchiemba  was  right.  This  day,  so  sadly  begun, 
had  been  fortunate  beyond  anything  we  could  have  ex- 
pected. We  had  now,  at  Lha-Ssa,  an  honorable  position, 
and  we  were  to  be  allowed  to  labor  freely  in  the  propaga- 
tion of  the  gospel. 

The  next  day  was  still  more  lucky  for  us  than  its  prede- 
cessor ;  putting,  as  it  were,  a  climax  to  our  prosperity.  In 
the  morning  we  proceeded,  accompanied  by  the  Cash- 
merian  governor,  to  the  palace  of  the  Regent,  to  whom  we 
desired  to  express  our  gratitude  for  the  manifestations  of 
interest  with  which  he  had  honored  us.  We  were  received 
with  kindness  and  cordiality.  He  told  us,  in  confidence, 
that  the  Chinese  were  jealous  of  our  being  at  Lha-Ssa ;  but 
that  we  might  count  on  his  protection,  and  reside  freely  in 
the  country,  without  any  one  having  a  right  to  interfere 
with  us.  "  You  are  very  badly  lodged,"  added  he  ;  "  your 
room  seemed  to  me  dirty,  small,  and  uncomfortable.  I 
would  have  strangers  like  you,  men  come  from  so  great  a 
distance,  well  treated  at  Lha-Ssa.  In  your  country  of 
France,  do  they  not  treat  strangers  well?"  "They  treat 
them  excellently."  "  Oh,  if  you  could  but  go  there  some 
day,  you  would  see  how  our  Emperor  would  receive  you." 


THIBET,  AND   CHINA.  199 

"  Strangers  are  guests ;  you  must  leave  your  present  abode ; 
I  have  ordered  a  suitable  lodging  to  be  prepared  for  you  in 
one  of  my  houses."  We  accepted  this  generous  offer  with 
grateful  thanks.  To  be  lodged  comfortably  and  free  of  ex- 
pense was  not  a  thing  for  men  in  our  position  to  despise ; 
but  we  appreciated,  above  all,  the  advantage  of  residing  in 
one  of  the 'Regent's  own  houses.  So  signal  a  favor,  such 
emphatic  protection,  on  the  part  of  the  Thibetian  authori- 
ties, could  not  but  give  us  with  the  inhabitants  of  Lha-Ssa 
great  moral  influence,  and  facilitate  our  apostolic  mission. 

On  leaving  the  palace,  we  proceeded,  without  loss  of  time, 
to  visit  the  house  which  had  been  assigned  to  us ;  it  was 
superb — charming.  The  same  evening  we  effected  our  re- 
moval, and  took  possession  of  our  new  dwelling. 

Our  first  care  was  to  erect  in  our  house  a  small  chapel. 
We  selected  the  largest  and  best  apartment ;  we  papered  it 
as  neatly  as  possible,  and  we  then  adorned  it  with  holy 
images.  Oh  !  how  our  hearts  flowed  with  joy,  when  we 
were  at  length  allowed  to  pray  publicly  at  the  foot  of  the 
cross,  in  the  very  heart  of  the  capital  of  Buddhism,  which, 
perhaps,  had  never  before  beheld  the  sign  of  our  redemp- 
tion. What  a  comfort  to  us  to  be  able,  at  length,  to  an- 
nounce the  words  of  life  to  the  ears  of  these  poor  people, 
sitting  for  so  many  ages  in  the  shadow  of  death.  This  little 
chapel  was  certainly  poor,  but  it  was  to  our  minds  that 
hundredfold  which  God  has  promised  to  those  who  renounce 
all  things  for  his  service.  Our  hearts  were  so  full,  that  we 
thought  we  had  cheaply  bought  the  happiness  we  now  en- 
joyed, by  two  years  of  suffering  and  tribulation  in  the 
desert. 

Every  one  at  Lha-Ssa  visited  the  chapel  of  the  French 
Lamas ;  many,  after  satisfying  themselves  with  asking  us  a 
few  explanations  as  to  the  meaning  of  the  images  they 
beheld,  went  away,  putting  off  till  some  other  time  further 
instruction  in  the  holy  doctrine  of  Jehovah ;  but  several  felt 
inwardly  struck,  and  seemed  to  attach  a  great  importance 
to  the  study  of  the  truths  we  had  come  to  announce.  Every 
day  they  came  to  us  regularly,  they  read  with  attention  the 
summary  of  the  Christian  religion,  which  we  had  composed 
at  the  Lamasery  of  Kounboum,  and  entreated  us  to  tell 
them  the  "  true  prayers." 

The  Thibetians  were  not  the  only  persons  who  seemed 


200  TRAVELS   IN   TARTARY, 

zealous  to  study  our  holy  religion.  Among  the  Chinese,  the 
secretaries  of  the  ambassador  Ki-Chan  often  came  to  visit 
us,  to  hear  about  the  great  doctrine  of  the  west ;  one  of 
them,  to  whom  we  lent  some  works  written  in  Tartaro- 
Mantchou,  was  convinced  of  the  truth  of  Christianity  and 
of  the  necessity  of  embracing  it,  but  he  had  not  courage 
enough  to  make  an  open  profession  of  faith,  whilst  he  was 
attached  to  the  embassy ;  he  wished  to  wait  until  he  should 
be  free  to  return  to  his  country.  God  grant  that  his  good 
intention  may  not  vanish. 

A  physician,  a  native  of  the  province  of  Yun-Nan,  dis- 
played more  courage.  This  young  man,  since  his  arrival  at 
Lha-Ssa,  had  led  so  strange  a  life,  that  every  one  called  him 
the  Chinese  hermit.  He  never  went  out  except  to  visit 
his  patients,  and  ordinarily  he  only  visited  the  poor.  The 
wealthy  in  vain  solicited  his  attendance ;  he  disdained  to 
notice  their  invitations,  unless  compelled  by  necessity  to 
obtain  some  aid,  for  he  never  took  anything  from  the  poor, 
to  whose  service  he  had  devoted  himself.  The  time  not 
absorbed  in  visiting  his  patients,  he  consecrated  to  study ; 
he  passed,  indeed,  the  greater  part  of  the  night  over  his 
books.  He  slept  little,  and  only  took  throughout  the  day, 
one  single  meal  of  barley  meal,  never  eating  meat.  You 
needed,  indeed,  only  to  see  him  to  be  convinced  that  he 
led  a  hard  and  self-denying  life ;  his  face  was  extremely 
pale  and  thin,  and  although  he  was  not  more  than  thirty 
years  old,  his  hair  was  almost  entirely  white. 

One  day,  he  paid  us  a  visit  while  we  were  repeating  our 
breviary  in  our  little  chapel ;  he  stopped  short  a  few  steps 
from  the  door,  and  awaited  in  grave  silence.  A  large 
colored  image,  representing  the  Crucifixion,  had  no  doubt 
fixed  his  attention ;  for  as  soon  as  we  had  finished  our 
prayers,  he  asked  us  abruptly  and  without  staying  to  make 
the  usual  salutations,  to  explain  to  him  the  meaning  of  that 
image.  When  we  had  answered  his  question,  he  crossed 
his  arms  upon  his  chest,  and  without  uttering  a  single  word, 
remained  motionless,  his  eyes  fixed  upon  the  image  of  the 
Crucifixion ;  he  retained  this  position  for  nearly  half-an- 
hour ;  at  length  his  eyes  were  filled  with  tears.  He  extended 
his  arms  toward  the  Christ,  fell  on  his  knees,  struck  the 
earth  thrice  with  his  forehead,  and  rose,  exclaiming,  "That 
is  the  only  Buddha  that  men  ought  to  worship."  He  then 


THIBET,  AND   CHINA.  2OI 

turned  to  us,  and  after  making  a  profound  bow,  added, 
"You  are  my  masters,  accept  me  as  your  disciple." 

All  this  surprised  us  greatly.  We  could  not  help  believ- 
ing that  a  powerful  impulse  of  grace  had  moved  his  heart. 
We  briefly  explained  to  him  the  principal  points  of  the 
Christian  religion,  and  to  all  we  told  him,  he  simply  replied 
with  an  expression  of  faith  truly  astonishing,  "  I  believe  !  " 
We  presented  to  him  a  small  crucifix  of  gilt  copper,  and 
asked  him  if  he  would  accept  it.  His  only  answer  was  an 
earnest  inclination  of  the  head.  As  soon  as  he  had  the 
crucifix  in  his  hand,  he  solicited  us  to  give  him  a  cord,  and 
he  immediately  hung  the  cross  round  his  neck;  he  then 
asked  what  prayer  he  ought  to  recite  before  the  cross? 
"  We  will  lend  you,"  we  said,  "  some  Chinese  books,  wherein 
you  will  find  explanations  of  the  doctrine,  and  numerous 
forms  of  prayer."  "  My  masters,  that  is  well ;  but  I  wish 
to  have  a  short  and  easy  prayer,  which  I  can  learn  imme- 
diately, and  repeat  often  and  everywhere."  We  taught  him 
to  say,  "  Jesus,  Saviour  of  the  world,  have  mercy  on  me." 
For  fear  of  forgetting  these  words,  he  wrote  them  on  a 
piece  of  paper,  which  he  placed  in  a  small  purse,  suspended 
from  his  girdle ;  he  then  went  away,  assuring  us  that  the 
recollection  of  this  day  would  never  be  effaced  from  his 
memory. 

This  young  physician  applied  himself  with  ardor  to  learn 
the  truths  of  the  Christian  religion ;  but  the  most  remark- 
able circumstance  was,  that  he  took  no  pains  to  hide  the 
faith  he  had  in  his  heart.  When  he  came  to  visit  us,  or 
when  we  met  him  in  the  streets,  he  always  had  the  crucifix 
glittering  on  his  breast,  and  he  never  failed  to  approach  us 
with  the  words,  "  Jesus,  Saviour  of  the  world,  have  mercy 
on  me."  It  was  the  form  of  saluting  us  which  he  had 
adopted. 

Whilst  we  were  making  efforts  to  spread  the  evangelical 
seed  amongst  the  population  of  Lha-Ssa,  we  did  not  neglect 
the  endeavor  to  sow  the  divine  seed  also  in  the  very  palace 
of  the  Regent,  and  this  not  without  the  hope  of  reaping 
there  one  day  a  precious  harvest.  Since  our  trial,  so  to 
speak,  our  intercourse  with  the  Regent  had  become  fre- 
quent, and  even  intimate.  Almost  every  evening,  when  he 
had  finished  his  labors  of  ministry,  he  invited  us  to  partake 
with  him  his  Thibetian  repast,  to  which  he  always  added 


2O2 


TRAVELS   IN  TARTAR V, 


for  ourselves  some  dishes  cooked  in  the  Chinese  fashion. 
Our  conversations  generally  extended  far  into  the  night. 

The  Regent  was  a  man  of  extraordinary  capacity;  of 
humble  extraction,  he  had  raised  himself  gradually,  and  by 
his  own  merits,  to  the  dignity  of  First  Kalon.  This  had 
occurred  three  years  before.  Up  to  that  time  he  had 
always  fulfilled  arduous  and  laborious  functions;  he  had 


The  Regent  of  Lha-Ssa. 

frequently  traversed,  in  all  directions,  the  immense  regions 
of  Thibet,  either  to  make  .war  or  to  negotiate  with  the 
neighboring  states,  or  to  inspect  the  conduct  of  the  Hou- 
touktou  governors  of  the  various  provinces.  So  active,  so 
busy  a  life,  so  apparently  incompatible  with  study,  had  not 
prevented  him  from  acquiring  a  profound  knowledge  of 
Lamanesque  works.  Every  one  concurred  in  saying  that 
the  knowledge  of  the  most  renowned  Lamas  was  inferior 
to  that  of  the  Regent.  The  facility  with  which  he  con- 


THIBET,  AND   CHINA.  2O3 

ducted  public  business  was  matter  of  especial  admiration. 
One  day  we  were  with  him,  when  they  brought  him  a  great 
many  rolls  of  paper,  despatches  from  the  provinces ;  a  sort 
of  secretary  unrolled  them  one  after  the  other,  and  gave 
them  to  him  to  read,  bending  on  one  knee.  The  Regent 
hastily  ran  his  eye  over  them,  without  interrupting  the  con- 
versation with  us.  As  soon  as  he  had  gathered  the  contents 
of  a  despatch,  he  took  his  bamboo  stile,  and  wrote  his 
orders  at  the  bottom  of  the  roll,  and  thus  transacted  all  his 
affairs  with  promptitude,  and  as  if  for  amusement.  We  are 
not  competent  to  judge  of  the  literary  merit  that  was 
attributed  to  the  First  Kalon.  We  cafi  only  say  that  we 
never  saw  Thibetian  writing  so  beautiful  as  his. 

The  Regent  was  very  fond  of  engaging  in  religious  dis- 
cussions, and  they  most  frequently  formed  the  subject  of 
our  conversations.  At  the  commencement,  he  said  to  us 
these  remarkable  words  : — "  All  your  long  journey  you  have 
undertaken  solely  with  a  religious  object.  You  are  quite 
right,  for  religion  is  the  thing  most  essential  to  man.  I  see 
that  the  French  and  the  Thibetians  have  the  same  view  on 
that  subject.  We  do  not  at  all  resemble  the  Chinese,  who 
hold  the  soul  of  no  account ;  yet  your  religion  is  not  the 
same  as  ours.  It  is  important  we  should  ascertain  which  is 
the  true  one.  Let  us,  then,  examine  both  carefully  and 
sincerely ;  if  yours  is  right,  we  will  adopt  it ;  how  could  we 
refuse  to  do  so?  If,  on  the  contrary,  ours  is  the  true  relig- 
ion, I  believe  you  will  have  the  good  sense  to  follow  it." 
This  arrangement  seemed  to  us  excellent ;  we  could  not  at 
the  time  desire  better. 

We  commenced  with  Christianity.  The  Regent,  always 
amiable  and  polished  in  his  conversation  with  us,  said  that, 
as  we  were  his  guests,  our  belief  ought  to  have  the  honor 
of  priority.  We  successively  reviewed  the  dogmatical  and 
moral  truths.  To  our  great  astonishment,  the  Regent  did 
vnot  seem  surprised  at  anything  we  said.  "Your  religion," 
he  incessantly  repeated,  "is  conformable  with  ours;  the 
truths  are  the  same :  we  only  differ  in  the  explanations. 
Of  what  you  have  seen  and  heard  in  Tartary  and  Thibet, 
there  is,  doubtless,  much  to  blame ;  but  you  must  not  for- 
get that  the  numerous  errors  and  superstitions  you  may 
have  observed,  were  introduced  by  ignorant  Lamas,  and 
that  they  are  rejected  by  well-informed  Buddhists."  He 


204  TRAVELS   IN   TARTARY, 

only  admitted,  between  him  and  us,  two  points  of  difference 
— the  origin  of  the  world,  and  the  transmigration  of  souls. 
The  belief  of  the  Regent,  though  it  here  and  there  seemed 
to  approximate  to  the  Catholic  doctrine,  nevertheless  re- 
sulted in  a  vast  pantheism ;  but  he  affirmed  that  we  also 
arrived  at  the  same  result,  and  he  did  his  best  to  convince 
us  of  this. 

The  Thibetian  language,  essentially  religious  and  mystic, 
conveys  with  much  clearness  and  precision  all  the  ideas 
respecting  the  human  soul  and  divinity.  Unfortunately,  we 
were  not  sufficiently  versed  in  this  language,  and  were  com- 
pelled, in  our  conversations  with  the  Regent,  to  have  re- 
course to  the  Cashmerian  governor  to  interpret  for  us ;  but, 
as  he  himself  was  not  very  skilful  in  rendering  metaphysical 
ideas  into  Chinese,  it  was  often  difficult  to  understand  each 
other.  One  day,  the  Regent  said  to  us,  "  The  truth  is  clear 
in  itself,  but  if  you  envelope  it  in  obscure  words,  one  cannot 
perceive  it.  So  long  as  we  are  obliged  to  communicate  in 
Chinese,  it  will  be  impossible  to  make  ourselves  intelligible 
to  each  other.  We  shall  never  be  able  to  discuss  the 
matter  to  advantage,  till  you  speak  the  Thibetian  language 
fluently."  We  quite  concurred  in  the  justice  of  this  ob- 
servation. We  replied  to  the  Regent,  that  the  study  of  the 
Thibetian  tongue  was  a  great  object  of  solicitude  with  us, 
and  that  we  labored  hard  at  it  every  day.  "  If  you  like," 
said  he,  "  I  will  facilitate  your  acquisition  of  it."  And 
thereupon  he  called  a  servant  and  said  to  him  a  few  words 
which  we  did  not  understand. 

A  youth,  elegantly  dressed,  immediately  came,  and 
saluted  us  with  much  grace.  "This  is  my  nephew,"  said 
the  Regent ;  "  I  present  him  to  you  as  at  once  tutor  and 
pupil ;  he  will  pass  the  whole  day  with  you,  and  you  will 
thus  have  the  opportunity  of  practising  the  Thibetian 
language ;  in  return,  you  will  give  him  some  lessons  in 
Chinese  and  Mantchou."  We  gratefully  adopted  this  prop- 
osition, and  were  enabled,  by  this  means,  to  make  rapid 
progress  in  the  language  of  the  country.  The  Regent  was 
very  fond  of  talking  about  France,  during  our  long  visits ; 
he  asked  us  a  number  of  questions  about  the  manners, 
customs,  and  productions  of  our  country.  All  we  told  him 
of  the  steamboats,  the  railways,  the  balloons,  gas,  telegraphs, 
daguerrotype,  our  industrial  productions,  completely  amazed 


THIBET,  AND   CHINA.  205 

him,  and  gave  him  an  immense  idea  of  the  grandeur  and 
power  of  France.  One  day  when  we  were  talking  to  him 
of  observatories  and  astronomical  instruments,  he  asked  if 
we  would  allow  him  to  examine  closely  the  strange  and 
curious  machine  which  we  kept  in  a  box ;  he  meant  the 
microscope.  As  we  were  in  a  better  humor  and  infinitely 
more  amiable  than  when  the  officers  inspected  our  property, 
we  readily  satisfied  the  curiosity  of  the  Regent.  One  of  us 
ran  to  our  residence,  and  returned  immediately  with  the 
wonderful  instrument.  While  adjusting,  we  tried  to  give 
our  auditor,  as  well  as  we  could,  some  notions  of  optics,  but 
seeing  that  the  theory  did  not  excite  much  enthusiasm,  we 
proceeded  at  once  to  the  practise.  We  asked  if  one  of  the 
company  would  be  so  good  as  to  procure  us  a  louse.  The 
article  was  easier  to  find  than  a  butterfly.  A  noble  Lama, 
secretary  to  his  excellency  the  First  Kalon,  had  merely  to 
put  his  hand  under  his  silk  dress  to  his  armpit,  and  an 
extremely  vigorous  louse  was  at  our  disposition.  We  seized 
it  by  the  sides  with  our  nippers,  but  the  Lama  forthwith 
opposed  this  proceeding,  and  insisted  upon  putting  a  stop 
to  the  experiment,  on  the  ground  that  we  were  going  to 
cause  the  death  of  a  living  being.  "  Do  not  be  afraid,"  we 
said,  "  your  louse  is  only  taken  by  the  skin ;  besides,  he 
seems  strong  enough  to  get  over  the  pressure,  even  were  it 
greater."  The  Regent,  who,  as  we  have  before  mentioned, 
had  religious  theories  superior  to  those  of  the  common  herd, 
told  the  Lama  to  be  silent,  and  to  allow  us  to  proceed.  We 
continued  the  experiment,  and  fixed  in  the  glass  the  poor 
little  beast,  that  struggled,  with  all  its  might,  at  the  ex- 
tremity of  the  nippers.  We  then  requested  the  Regent  to 
apply  his  right  eye,  shutting  his  left,  to  the  glass  at  the  top 
of  the  machine.  "  Tsong-Kaba  !  "  exclaimed  the  Regent, 
"the  louse  is  as  big  as  a  rat."  After  looking  at  it  for  a 
moment,  he  raised  his  head  and  hid  his  face  with  both 
hands,  saying  it  was  horrible  to  look  at.  He  tried  to  dis- 
suade the  others  from  examining  it ;  but  his  influence  failed 
to  make  any  impression.  Every  one,  in  his  turn,  looked 
through  the  miscroscope,  and  started  back  with  cries  of 
horror.  The  Lama  secretary,  seeing  that  his  little  animal 
scarcely  moved,  advanced  a  claim  in  his  favor.  We  re- 
moved the  nippers,  and  let  the  louse  fall  into  the  hands  of 
its  owner.  But,  alas  !  the  poor  victim  did  not  move.  The 


206  TRAVELS   IN   TARTARY, 

Regent  said  laughingly,  to  his  secretary,  "  I  think  your  louse 
is  unwell ;  go  and  see  if  you  can  get  it  to  take  some  physic, 
otherwise  it  will  not  recover." 

No  one  wishing  to  see  other  living  creatures,  we  continued 
the  entertainment,  by  passing  a  small  collection  of  micro- 
scopical pictures  before  the  eyes  of  the  spectators.  Every 
one  was  charmed,  and  exclaimed  with  admiration,  "  What 
prodigious  capacity  the  French  have  !  "  The  Regent  told 
us,  "  Your  railways  and  your  aerial  ships  no  longer  astonish 
me  so  much ;  men  who  can  invent  such  a  machine  as  that, 
are  capable  of  anything." 

The  First  Kalon  was  so  delighted  with  the  productions 
of  our  country,  that  he  took  a  fancy  to  study  the  French 
language.  One  evening  we  brought  him,  in  accordance 
with  his  wish,  a  French  alphabet,  each  letter  of  which  had 
the  pronunciation  written  beneath  it  in  Thibetian  characters. 
He  ran  his  eye  over  it,  and  when  we  proposed  to  give  him 
some  explanations,  he  replied,  that  they  were  not  necessary, 
as  what  we  had  written  was  quite  clear. 

The  next  day,  as  soon  as  we  appeared  in  his  presence, 
he  asked  us  what  was  the  name  of  our  emperor.  "  Our 
emperor  is  called  Louis  Philippe."  "  Louis  Philippe ! 
Louis  Philippe  !  very  well."  He  then  took  his  style,  and 
began  to  write.  An  instant  afterwards  he  gave  us  a  piece 
of  paper,  on  which  was  written,  in  very  well  formed  char- 
acters, LOUY-FILTPE. 

During  the  brief  period  of  our  prosperity  at  Lha-Ssa,  we 
had  also  tolerably  intimate  communication  with  the  Chinese 
ambassador  Ki-Chan.  He  sent  for  us  twice  or  thrice,  to 
talk  politics,  or,  as  the  Chinese  phrase  it,  to  speak  idle  words. 
We  were  much  surprised  to  find  him  so  intimately  acquainted 
with  the  affairs  of  Europe.  He  spoke  a  good  deal  about 
the  English  and  Queen  Victoria.  "  It  appears,"  said  he, 
"  that  this  woman  has  great  abilities ;  but  her  husband,  in 
my  opinion,  plays  a  very  ridiculous  part ;  she  does  not  let 
him  meddle  with  anything.  She  laid  out  for  him  a  magni- 
ficent garden  full  of  fruit-trees  and  flowers  of  all  sorts,  and 
there  he  is  always  shut  up,  passing  his  time  walking  about. 
They  say  that  in  Europe  there  are  other  countries  where 
women  rule.  Is  it  so?  Are  their  husbands  also  shut  up  in 
gardens?  Have  you  in  the  kingdom  of  France  any  such 
usage?  "  "No,  in  France  the  women  are  in  the  gardens,  and 


THIBET,  AND   CHINA.  2O/ 

the  men    in  the  state."     "That  is  right,  otherwise  all  is 
disorder." 

Ki-Chan  inquired  about  Palmerston ;  and  whether  he 
was  still  at  the  head  of  foreign  affairs.  "  And  Ilu,1  what 
has  become  of  him?  Do  you  know  him?  "  "  He  was  re- 
called ;  your  fall  involved  his."  "  That  is  a  pity.  Ilu  had 


Portrait  of  Ki-Chan. 

an  excellent  heart,  but  he  was  devoid  of  prompt  resolution. 
Has  he  been  put  to  death  or  banished?"  "  Neither  the 
one  nor  the  other.  In  Europe  they  do  not  proceed  to  such 
extremities  as  you  at  Peking."  "Ay,  truly;  your  Man- 
darins are  more  fortunate  than  we  :  your  government  is 
better  than  ours  :  our  Emperor  cannot  know  everything, 
and  yet  he  judges  everything,  and  no  one  may  presume  to 
object.  Our  Emperor  tells  us,  That  is  white ;  we  prostrate 
ourselves  and  answer,  Yes,  that  is  white ;  he  then  points  to 
the  same  thing,  and  says,  That  is  black ;  we  again  prostrate 
ourselves  and  reply,  Yes,  that  is  black."  "  But  if  you  were 

1  The  Chinese  name  for  Mr.  Elliot,  the  English  Plenipotentiary  at  Canton,  at  the 
commencement  of  the  Anglo-Chinese  war. 


208  TRAVELS   IN   TARTARY, 

to  say  that  a  thing  cannot  be  at  once  white  and  black  ?  '> 
"  The  Emperor  would  perhaps  say  to  a  person  who  ex- 
hibited such  courage,  You  are  right ;  but,  at  the  same  time, 
he  would  have  him  strangled  or  beheaded.  Oh,  we  have 
not  like  you  a  general  assembly  of  the  chiefs  (Tchoung- 
Teou-Y ;  so  Ki-Chan  designated  the  Chamber  of  Deputies). 
If  your  Emperor  wished  to  act  contrary  to  justice,  your 
Tchoung-Teou-Y  would  be  there  to  stop  him." 

Ki-Chan  related  to  us  the  strange  manner  in  which  the 
great  affair  of  the  English  in  1839  had  been  managed  at 
Peking.  The  Emperor  convoked  the  eight  Tchoung-Tang 
who  constituted  his  privy  council,  and  spoke  to  them  of  the 
events  that  had  occurred  in  the  south.  He  told  them  that 
some  adventurers  from  the  western  seas  had  manifested 
themselves  rebellious  and  insubordinate ;  that  they  must  be 
taken  and  punished  severely,  in  order  to  give  an  example 
to  all  who  might  be  tempted  to  imitate  their  misconduct. 
After  thus  stating  his  opinion,  the  Emperor  asked  the  ad- 
vice of  his  council.  The  four  Mantchou  Tchoung-Tang 
prostrated  themselves  and  said,  "  Tche,  tch£,  tche,  Tchou- 
Dze-Ti,  Fan-Fou."  (Yes,  yes,  yes  ;  such  is  the  command  of 
the  master.)  The  four  Chinese  Tchoung-Tang  prostrated 
themselves  in  their  turn,  and  said,  "  Che,  che,  che,  Hoang- 
Chang-Ti,  Tien-Ngen."  (Yes,  yes,  yes ;  it  is  the  celestial 
benefit  of  the  Emperor.)  After  this,  nothing  further  had 
to  be  said,  and  the  council  was  dismissed.  This  anecdote 
is  perfectly  authentic,  for  Ki-Chan  is  one  of  the  eight 
Tchoung-Tang  of  the  empire.  He  added  that,  for  his  part, 
he  was  persuaded  that  the  Chinese  were  incapable  of  con- 
tending against  the  Europeans,  unless  they  altered  their 
weapons  and  changed  their  old  habits ;  but  that  he  should 
take  care  not  to  say  so  to  the  Emperor,  because,  besides 
that  the  suggestion  would  be  futile  in  itself,  it  would  perhaps 
cost  him  his  life. 

Our  frequent  conferences  with  the  Chinese  ambassador, 
the  Regent,  and  the  Cashmerian  governor,  contributed  not 
a  little  to  secure  for  us  the  confidence  and  consideration  of 
the  inhabitants  of  Lha-Ssa.  On  seeing  the  number  of  those 
who  came  to  visit  us,  and  to  be  instructed  in  our  holy  re- 
ligion, augment  from  day  to  day,  we  felt  our  hopes  enlarge 
and  our  courage  increase.  Yet,  amidst  these  consolations, 
one  thought  constantly  vexed  us ;  it  was  that  we  could  not 


THIBET,  AND   CHINA.  209 

present  to  the  Thibetians  the  inspiring  spectacle  of  the 
pompous  and  touching  festivals  of  Catholicism.  We  were 
convinced  that  the  beauty  of  our  ceremonies  would  have  a 
powerful  influence  over  the  minds  of  these  people,  so  eager 
after  all  that  appertains  to  external  worship. 

The  Thibetians,  as  we  have  already  observed,  are  emi- 
nently religious ;  but,  with  the  exception  of  a  few  contem- 
plative Lamas,  who  withdraw  to  the  summits  of  mountains 
and  pass  their  lives  in  the  hollows  of  rocks,  they  are  very 
little  disposed  to  mysticism.  Instead  of  confining  their 
devotion  within  their  inner  hearts,  they  like,  on  the  contrary, 
display  by  outward  acts ;  and  accordingly  pilgrimages,  noisy 
ceremonies  in  the  Lamaseries,  prostrations  on  the  tops  of 
their  houses,  are  practises  extremely  to  their  taste.  They 
always  have  in  their  hands  the  Buddhist  rosary,  turning  and 
twisting  it,  and  incessantly  murmur  prayers,  even  when  they 
are  engaged  in  business. 

There  exists  at  Lha-Ssa  a  very  touching  custom,  and 
which  we  felt  a  sort  of  jealousy  at  finding  among  infidels. 
In  the  evening,  just  as  the  day  is  verging  on  its  decline, 
all  the  Thibetians  stay  business,  and  meet  together,  men, 
women  and  children,  according  to  their  sex  and  age,  in  the 
principal  parts  of  the  town,  and  in  the  public  squares.  As 
soon  as  groups  are  formed,  every  one  kneels  down,  and  they 
begin  slowly  and  in  undertones  to  chant  prayers. 

The  religious  concerts  produced  by  these  numerous  as- 
semblages create  throughout  the  town  an  immense  solemn 
harmony,  which  operates  forcibly  on  the  soul.  The  first 
time  we  witnessed  this  spectacle,  we  could  not  help  drawing 
a  painful  comparison  between  this  pagan  town,  where  all 
prayed  together,  and  the  cities  of  Europe,  where  people 
would  blush  to  make  the  sign  of  the  cross  in  public.  The 
prayer  which  the  Thibetians  chant  in  these  evening  assem- 
blies, varies  according  to  the  seasons  of  the  year ;  that,  on 
the  contrary,  which  they  repeat  on  their  rosary,  is  always 
the  same  and  only  consists  of  six  syllables — Om  mani padme 
houm.  This  formula,  which  the  Buddhists  call,  by  abbre- 
viation, the  mani,  is  not  only  in  every  one's  mouth,  but  you 
see  it  written  everywhere  about,  in  the  streets,  in  the  squares, 
and  in  houses.  On  all  the  flags  that  float  above  the  doors, 
or  from  the  summit  of  the  public  edifices,  there  is  always  a 
mani  printed  in  Landza,  Tartar,  and  Thibetian  characters. 


2IO  TRAVELS   IN   TARTARY, 

Certain  rich  and  zealous  Buddhists  maintain,  at  their  own 
expense,  companies  of  Lama  sculptors,  whose  business  it  is 
to  diffuse  the  mani.  These  singular  missionaries  travel, 
chisel  and  mallet  in  hand,  over  hill,  dale,  and  desert,  en- 
graving the  sacred  formula  upon  the  stones  and  rocks. 

According  to  the  opinion  of  the  celebrated  orientalist 
Klaproth,  "Om  manipadme  houm  "  is  merely  the  Thibetian 
transcription  of  a  Sanscrit  formula  brought  from  India  to 
Thibet.  Towards  the  middle  of  the  seventh  century  of  our 
era,  the  famous  Hindoo  Tonmi-Sambhodha  introduced 
writing  into  Thibet ;  but  as  the  Landza  alphabet,  which  he 
had  at  first  adopted,  seemed  to  King  Srong-Bdzan-Gombo 
too  complex  and  too  difficult  to  learn,  he  invited  the  learned 
personage  to  draw  up  an  easier  writing,  better  adapted  to 
the  Thibetian  tongue.  Accordingly,  Tonmi-Sambhodha 
shut  himself  up  for  awhile,  and  composed  the  Thibetian 
writing  now  in  use,  and  which  is  merely  a  modification  of 
Sanscrit  characters.  He  also  initiated  the  king  into  the 
mysteries  of  Buddhism,  and  communicated  to  him  the 
sacred  formula  "  Om  mani  padme  houm,"  which  spread 
rapidly  through  all  the  countries  of  Thibet  and  Mongolia. 

This  formula  has,  in  the  Sanscrit  language,  a  distinct  and 
complete  meaning,  which  cannot  be  traced  in  the  Thibetian 
idiom.  Om  is,  among  the  Hindoos,  the  mystic  name  of 
the  Divinity,  with  which  all  their  prayers  begin.  It  is  com- 
posed of  A,  the  name  of  Vishnu ;  of  O,  that  of  Siva ;  and 
of  M,  that  of  Brahma.  This  mystic  particle  is  also  equiva- 
lent to  the  interjection  O,  and  expresses  a  profound  relig- 
ious conviction ;  it  is,  as  it  were,  a  formula  of  the  act  of 
faith ;  mani  signifies  a  gem,  a  precious  thing ;  padma,  the 
lotus;  padme,  the  vocative  of  the  same  word.  Lastly, 
houm,  is  a  particle  expressing  a  wish,  a  desire,  and  is  equiv- 
alent to  our  Amen.  The  literal  sense,  then,  of  this  phrase 
is  this  : 

Om  mani  padme  houm. 

O  the  gem  in  the  lotus,  Amen. 

The  Buddhists  of  Thibet  and  Mongolia  have  not  been 
content  with  this  clear  and  precise  meaning,  and  have  tor- 
tured their  imaginations  in  their  endeavors  to  find  a  mystic 
interpretation  of  each  of  the  six  syllables  composing  the 
sentence. 

They  have  written  an  infinity  of  voluminous  books,  wherein 


THIBET,  AND   CHINA.  211 

they  have  piled  one  extravagance  on  another,  to  explain 
their  famous  mani.  The  Lamas  are  wont  to  say  that  the 
doctrine  contained  in  these  marvelous  words  is  immense, 
and  that  the  whole  life  of  a  man  is  insufficient  to  measure 
its  breadth  and  depth.  We  were  anxious  to  know  what  the 
Regent  thought  of  this  formula.  This  is  what  he  said  on 
the  subject :  "  Living  beings,  in  Thibetian  semdchan,  and  in 
Mongol  amitan,  are  divided  into  six  classes — angels,  demons, 
men,  quadrupeds,  birds,  and  reptiles.1  These  six  classes  of 
living  beings  correspond  to  the  six  syllables  of  the  formula 
'Om  mani  padme  houm.'  Living  beings,  by  continual 
transformations,  and  according  to  their  merit  or  demerit, 
pass  about  in  these  six  classes  until  they  have  attained  the 
apex  of  perfection,  when  they  are  absorbed  and  lost  in  the 
grand  essence  of  Buddha ;  that  is  to  say,  in  the  eternal  and 
universal  soul,  whence  emanate  all  souls,  and  wherein  all 
souls,  after  their  temporary  evolutions,  are  destined  to  meet 
and  become  fused. 

"  Living  beings  have,  according  to  the  class  to  which  they 
belong,  particular  means  of  sanctifying  themselves,  of  rising 
to  a  superior  class,  of  obtaining  perfection,  and  arriving,  in 
process  of  time,  at  the  period  of  their  absorption.  Men 
who  repeat  very  frequently  and  devotedly  <  Om  mani  padme 
houm,'  escape  falling,  after  death,  into  the  six  classes  of 
animate  creatures  corresponding  to  the  six  syllables  of  the 
formula,  and  obtain  the  plenitude  of  being  by  their  absorp- 
tion into  the  eternal  and  universal  soul  of  Buddha." 

We  know  not  whether  this  explanation,  which  was  given 
to  us  by  the  Regent  himself,  is  generally  adopted  by  the 
learned  Buddhists  of  Thibet  and  Mongolia.  We  may,  how- 
ever, observe,  as  it  appears  to  us,  that  it  bears  some  analogy 
with  the  literal  meaning :  Oh,  the  gem  in  the  lotus,  Amen. 
The  gem  being  the  emblem  of  perfection,  and  the  lotus  of 
Buddha,  it  may  perhaps  be  considered  that  these  words  ex- 
press the  desire  to  acquire  perfection  in  order  to  be  united 
with  Buddha,  to  be  absorbed  in  the  universal  soul.  The 
symbolic  formula,  Oh,  the  gem  in  the  lotus,  Amen,  might 
then  be  paraphrased  thus  :  Oh,  may  I  obtain  perfection, 
and  be  absorbed  in  Buddha.  Amen. 

According  to  the  explanation  of  the  Regent,  the  mani 

1  The  class  of  reptiles  comprehends  fish,  mollusks,  and  all  animals  that  are  neither 
quadrupeds  nor  birds. 


212  TRAVELS   IN   TARTARY, 

would  be,  as  it  were,  the  summary  of  a  vast  pantheism,  the 
basis  of  the  whole  belief  of  the  Buddhists.  The  learned 
Lamas  say  that  Buddha  is  the  necessary,  the  independent 
Being,  the  Beginning  and  End  of  all  things.  The  earth, 
the  stars,  mankind,  everything  that  exists  is  a  partial  and 
temporal  manifestation  of  Buddha.  Everything  was  created 
by  Buddha ;  in  this  sense,  that  everything  proceeds  from 
him,  as  light  proceeds  from  the  sun.  All  creatures  sprung 
from  Buddha,  have  had  a  beginning,  and  will  have  an  end ; 
but  in  the  same  way  that  they  have  necessarily  sprung  from 
the  universal  essence,  they  will  necessarily  return  to  it.  It 
is  as  the  rivers  and  the  torrents  produced  by  the  waters  of 
the  sea,  and  which,  after  a  course,  more  or  less  long,  pro- 
ceed again  to  lose  themselves  in  its  immensity.  So  Buddha 
is  eternal ;  his  manifestations  also  are  eternal ;  but  in  this 
sense,  that  there  have  been  manifestations,  and  that  there 
always  will  be  manifestations,  though  taken  separately,  they 
have  a  beginning  and  an  end. 

Without  inquiring  too  nicely  whether  this  agrees  or  not 
with  what  precedes,  the  Buddhists  admit,  besides,  an  un- 
limited number  of  divine  incarnations.  They  say  that 
Buddha  assumes  a  human  body,  and  comes  to  dwell  among 
men,  in  order  to  aid  them  in  acquiring  perfection,  and  to 
facilitate  for  them  their  reunion  with  the  universal  soul. 
These  Living  Buddhas  constitute  the  numerous  class  of 
Chaberons,  whom  we  have  frequently  noticed  before.  The 
most  celebrated  Living  Buddhas  are — at  Lha-Ssa,  the  Tale"- 
Lama ;  at  Djachi-Loumbo,  the  Bandchan-Remboutchi ;  at 
the  Grand  Kouren,  the  Guison-Tamba ;  at  Peking,  the 
Tchang-Kia-Fo,  a  sort  of  grand  almoner  of  the  imperial  court ; 
and  in  the  country  of  the  Ssamba,  at  the  foot  of  the 
Himalaya  mountains,  the  Sa-Dcha-Fo.  This  last  has,  they 
say,  a  somewhat  singular  mission.  He  prays  night  and  day, 
in  order  to  get  the  snow  to  fall  continuously  on  the  summit 
of  the  Himalaya ;  for,  according  to  a  Thibetian  tradition, 
there  exists  behind  these  lofty  mountains  a  savage  and  cruel 
people,  who  only  await  the  subsidence  of  the  snow  to  come 
over  and  massacre  the  Thibetian  tribes,  and  to  take  posses- 
sion of  the  country. 

Although  all  the  Chaberons  are,  without  distinction,  Liv- 
ing Buddhas,  there  is,  nevertheless,  among  them,  a  hier- 
archy, of  which  the  Tale"-Lama  is  the  head.  All  the  rest 


THIBET,  AND   CHINA.  213 

acknowledge,  or  ought  to  acknowledge,  his  supremacy. 
The  present  Tal6,Lama,  as  we  have  said,  is  a  child  of  nine 
years  old,  and  he  has  now  for  six  years  occupied  the  palace 
of  the  Buddha- La.  He  is  a  Si-Fan  by  birth,  and  was  taken 
from  a  poor  and  obscure  family  of  the  principality  of  Ming- 
Tchen-Tou-Sse. 

When  the  Tate-Lama  dies,  or  to  speak  Buddhickly,  when 
he  has  laid  aside  his  human  envelope,  they  proceed  to  the 
election  of  his  successor,  in  the  following  manner :  Prayers 
are  directed  to  be  offered  up,  and  fasts  to  be  performed  in 
all  the  Lamaseries.  The  inhabitants  of  Lha-Ssa  especially, 
as  being  the  most  interested  in  the  affair,  redouble  their 
zeal  and  devotion.  Every  one  goes  a  pilgrimage  round 
the  Buddha- La  and  the  "  City  of  Spirits."  The  Tchu-Kors 
are  perpetually  turning  in  everybody's  hands,  the  sacred 
formula  of  the  mani  re-echoes  day  and  night,  in  all  the 
streets  of  the  town,  and  perfumes  are  burnt  in  profusion 
everywhere.  Those  who  think  they  possess  the  Tal£-Lama 
in  their  family,  give  information  of  the  belief  to  the  authori- 
ties of  Lha-Ssa,  in  order  that  there  may  be  established,  in 
the  children  so  indicated,  their  quality  of  Chaberons.  In 
order  to  be  able  to  proceed  to  the  election  of  the  Tale"- 
Lama,  there  must  be  discovered  three  Chaberons,  authenti- 
cally recognized  as  such.  The  candidates  come  to  Lha- 
Ssa,  and  the  Houtouktous  of  the  Lamanesque  states  meet 
in  assembly.  They  shut  themselves  up  in  a  temple  of  the 
Buddha-La,  and  pass  six  days  in  retirement,  fasting  and 
praying.  On  the  seventh  day,  they  take  a  golden  urn, 
containing  three  fish,  likewise  of  gold,  upon  which  are  en- 
graved the  names  of  the  three  little  candidates  for  the 
functions  of  the  divinity  of  the  Buddha- La.  They  shake 
the  urn,  the  eldest  of  the  Houtouktous  draws  out  a  fish, 
and  the  child  whose  name  is  thus  designated  by  lot  is  im- 
mediately proclaimed  Tale"-Lama.  He  is  then  conducted, 
in  great  pomp,  to  the  street  of  the  City  of  Spirits,  every 
one  devoutly  prostrating  himself  on  his  passage,  and  is 
placed  in  his  sanctuary. 

The  two  Chaberons  in  swaddling  clothes,  who  have  con- 
tested for  the  place  of  Tale"-Lama,  are  carried  back  by  their 
nurses  to  their  respective  families ;  but  to  compensate  them 
for  not  having  succeeded,  government  makes  them  a  pres- 
ent of  500  ounces  of  silver. 


214  TRAVELS   IN   TARTARY, 

The  Tal£-Lama  is  venerated  by  the  Thibetians  and  the 
Mongols  like  a  divinity.  The  influence  he  exercises  over 
the  Buddhist  population  is  truly  astonishing ;  but  still  it  is 
going  too  far  to  say  that  his  excrements  are  respectfully 
collected,  and  made  into  amulets  which  devotees  enclose 
in  pouches  and  carry  round  their  necks.  It  is  equally  un- 
true that  the  Tal£-Lama  has  his  arms  and  head  encircled 
with  serpents,  in  order  to  strike  the  imagination  of  his 
worshippers.  These  assertions,  which  we  read  in  some 
geographies,  are  entirely  without  foundation.  During  our 
stay  at  Lha-Ssa,  we  asked  a  good  many  questions  on  this 
point,  and  every  one  laughed  in  our  faces.  Unless  it  could 
be  made  out  that,  from  the  Regent  to  our  argol  merchant, 
all  conspired  to  hide  the  truth  from  us,  it  must  be  admitted 
that  the  narratives,  which  have  given  circulation  to  such 
fables,  were  written  with  but  very  little  caution. 

It  was  not  possible  for  us  to  get  a  sight  of  the  Tale- 
Lama  ;  not  that  there  is  any  great  difficulty  made  in  admit- 
ting the  curious,  or  devotees,  to  see  him,  but  we  were  pre- 
vented by  a  rather  singular  circumstance.  The  Regent 
had  promised  to  take  us  to  Buddha- La,  and  we  were  upon 
the  point  of  fulfilling  this  notable  visit,  when  all  of  a  sud- 
den an  alarm  was  started  that  we  should  give  the  Tale1 -Lama 
the  smallpox.  This  malady  had  in  fact,  just  manifested 
itself  at  Lha-Ssa,  and  the  people  declared  that  it  had  been 
brought  from  Peking,  by  the  great  caravan  which  arrived  a 
few  days  before.  As  we  had  formed  part  of  that  caravan, 
we  were  asked  whether  it  would  not  be  better  to  postpone 
our  visit,  in  order  that  we  might  not  expose  the  Talg-Lama 
to  the  risk  of  catching  the  disease.  The  proposition  was 
too  reasonable  to  admit  of  our  making  any  objection. 

The  fear  which  the  Thibetians  have  of  the  smallpox  is 
something  inconceivable.  They  never  mention  its  name 
even,  without  a  sort  of  stupor,  as  though  they  were  speak- 
ing of  the  greatest  scourge  that  could  by  possibility  deso- 
late mankind.  And,  indeed,  there  is  no  year  in  which  this 
malady  does  not  make  fearful  ravages  at  Lha-Ssa,  and  the 
only  remedy  which  has  hitherto  suggested  itself  to  the 
government  as  a  preservative  for  the  population  against 
this  fearful  epidemic,  is  to  proscribe  the  wretched  families 
who  are  seized  with  it.  As  soon  as  the  smallpox  has  de- 
clared itself  in  a  house,  all  the  inhabitants  must  dislodge, 


THIBET,  AND   CHINA.  215 

and  repair,  whether  they  will  or  not,  far  from  the  city  to 
the  summits  of  the  mountains,  or  the  depths  of  the  valleys. 
No  one  may  hold  any  communication  whatever  with  the 
poor  wretches,  who  soon  die  of  hunger  and  privation,  or 
become  the  prey  of  wild  beasts.  We  did  not  fail  to  make 
the  Regent  acquainted  with  the  precious  means  used  by 
the  European  nations  to  preserve  themselves  from  the  dis- 
order ;  and  one  of  the  chief  circumstances  which  procured 
for  us  the  good-will  and  protection  of  the  Regent,  was  his 
hope  that  we  might  one  day  introduce  vaccination  into 
Thibet.  The  missionary  who  should  be  fortunate  enough 
to  endow  the  Thibetians  with  so  invaluable  a  blessing, 
would  assuredly  acquire  over  their  minds  an  influence  ca- 
pable of  competing  with  that  of  the  Tale- Lama  itself.  The 
introduction  of  vaccination  into  Thibet  by  the  mission- 
aries would,  not  improbably,  be  the  signal  of  the  downfall  of 
Lamanism,  and  of  the  establishment  of  the  Christian  re- 
ligion among  these  infidel  tribes. 

People  afflicted  with  the  itch  and  leprosy,  are  numerous 
at  Lha-Ssa.  These  cutaneous  diseases  are  engendered  by 
the  want  of  cleanliness,  more  peculiarly  prevalent  among 
the  lower  classes  of  the  population.  Cases  of  hydrophobia 
are  not  unfrequent  among  the  Thibetians;  and  one  is 
only  surprised  that  this  horrible  malady  does  not  commit 
greater  ravages,  when  one  bears  in  mind  the  terrible  mul- 
titudes of  gaunt,  famishing  dogs  that  are  always  prowling 
about  the  streets  of  Lha-Ssa.  These  animals,  in  fact,  are 
so  numerous  in  that  city,  that  the  Chinese  contemptuously 
say,  that  the  three  great  products  of  the  capital  of  Thibet, 
are  Lamas,  women,  and  dogs — Lama,  Ya-Teou,  Keou. 

This  marvelous  infinitude  of  dogs  arises  from  the  extreme 
respect  which  the  Thibetians  have  for  these  animals,  and 
the  use  to  which  they  apply  them  in  burying  the  dead. 
There  are  four  different  species  of  sepulture  practised  in 
Thibet ;  the  first,  combustion ;  the  second,  immersion  in 
the  rivers  and  lakes ;  the  third,  exposure  on  the  summit  of 
mountains ;  and  the  fourth,  which  is  considered  the  most 
complimentary  of  all,  consists  in  cutting  the  dead  body  in 
pieces,  and  giving  these  to  be  eaten  by  the  dogs.  The 
last  method  is  by  far  the  most  popular.  The  poor  have 
only  as  their  mausoleum  the  common  vagabond  dogs  of  the 
locality;  but  the  more  distinguished  defunct  are  treated 


210  TRAVELS   IN   TARTARY. 

with  greater  ceremony.  In  all  the  Lamaseries,  a  number 
of  dogs  are  kept  ad  hoc,  and  within  them  the  rich  Thibet- 
ians  are  buried.1 

1  Strabp,  speaking  of  the  customs  of  the  nomadic  Scythians,  as  retained  among 
the  Sogdians  and  Bactrians,  writes :  "  In  the  capital  of  Bactria,  they  breed  dogs, 
to  which  they  give  a  special  name,  which  name,  rendered  into  our  language,  means 
buriers.  The  business  of  these  dogs  is  to  eat  up  all  persons  who  are  beginning  to 
fall  into  decay,  from  old  age  or  sickness.  Hence  it  is  that  no  tomb  is  visible  in  the 
suburbs  of  the  town,  while  the  town  itself  is  all  filled  with  hmman  bones.  It  is  said 
that  Alexander  abolished  this  custom." 

Cicero  attributes  the  same  custom  to  the  Hyrcanians,  in  his  "  Tusculan  Ques- 
tions" (Lib.  i.  §  45)  :  "  In  Hyrcania  plebs  publicos  alit  canes;  optimates,  domesti- 
cos.  Nobile  aulem  genus  canum  illud  scimus  esse.  Sed  pro  sua  quisque  facultate 
parat,  i  quibus  lanietur  :  eamque  optimam  illi  esse  censent  sepulturam.  ' 

Justin  also  says  of  the  Parthians  :  "  Sepultura  vulgo  aut  avium  aut  canum  aniatus 
est.  Nuda  demum  ossa  terri  obruunt." 


Chinese  and  Tartar  Female  head-dresses. 


Thibetian  Theater. 


CHAPTER  VII. 

Notice  of  Moorcroft  the  English  Traveler — Routes  between  Lha-Ssa  and  Europe 
—Discussion  with  the  Chinese  Ambassador— Contest  between  the  Regent  and 
Ki-Chan  about  us — Our  expulsion  from  Lha-Ssa  determined  on — Protest  against 
this  arbitrary  measure — Report  of  Ki-Chan  to  the  Emperor  of  China — System  of 
Chronology  in  use  in  Thibet — New  Thibetian  Year — Festivals  and  rejoicings — 
Buddhist  Monasteries  of  the  Province  of  Oui — Khaldan — Preboung — Sera — 
Farewell  of  the  Regent— Separation  from  Samdadchiemba— Ly,  the  Pacificator 
of  Kingdoms — Triple  Address  of  the  Chinese  Ambassador — Picturesque  adieu 
between  the  Ly-Kouo-Ngan  and  his  Wife — Departure  from  Lha-Ssa  for  Canton 
—Crossing  a  River  in  a  Leathern  Boat. 

WE  have  already  referred  to  the  travels  of  Moorcroft  in 
Thibet,  in  noticing  the  excessive  fear  with  which  the  de- 
signers and  makers  of  geographical  charts  inspire  the  Thibet- 
ian government.  One  day,  the  governor  of  the  Cashmer- 
ians  brought  to  us  one  of  his  fellow  countrymen,  named 
Nisan,  who  had  been  for  a  long  time  the  servant  of  Moor- 

217 


218  TRAVELS   IN   TARTARY, 

croft  at  Lha-Ssa.  He  talked  to  us  at  some  length  about  his 
old  master,  and  the  details  he  gave  us  confirmed  all  that 
had  already  been  related  to  us.  The  adventures  of  this 
English  traveler  appearing  to  us  too  singular  to  be  passed 
over  wholly  in  silence,  we  have  thought  proper  to  give  a 
short  review  of  them. 

According  to  the  statements  collected  in  the  capital  of 
Thibet  itself,  Moorcroft  arrived  from  Ladak  at  Lha-Ssa  in 
the  year  1826  ;  he  wore  the  Mussulman  dress,  and  spoke 
the  Farsie  language,  expressing  himself  in  that  idiom  with 
so  much  facility  that  the  Cashmerians  of  Lha-Ssa  took  him 
for  one  of  their  countrymen.  He  hired  a  house  in  the 
town,  where  he  lived  for  twelve  years  with  his  servant  Nisan, 
whom  he  had  brought  from  Ladak,  and  who  himself  thought 
that  his  master  was  a  Cashmerian.  Moorcroft  had  purchased 
a  few  herds  of  goats  and  oxen,  which  he  had  confided  to 
the  care  of  some  Thibetian  shepherds,  who  dwelt  in  the 
gorges  of  the  mountains,  about  Lha-Ssa.  Under  the  pre- 
text of  inspecting  his  herds,  the  feigned  Mussulman  went 
freely  about  the  country,  making  drawings  and  preparing 
his  geographical  charts.  It  is  said  that  never  having  learnt 
the  Thibetian  language,  he  abstained  from  holding  direct 
communication  with  the  people  of  the  country.  At  last, 
having  dwelt  for  twelve  years  at  Lha-Ssa,  Moorcroft  took 
his  way  back  to  Ladak,  but  whilst  he  was  in  the  province 
of  Ngari,  he  was  attacked  by  a  troop  of  brigands  who 
assassinated  him.  The  perpetrators  of  this  murder  were 
pursued  and  arrested  by  the  Thibetian  government,  who 
recovered  a  portion  of  the  property  of  the  English  traveler, 
among  which  was  a  collection  of  geographical  designs  and 
charts.  It  was  only  then,  and  upon  sight  of  these  objects, 
that  the  authorities  of  Lha-Ssa  found  out  that  Moorcroft 
was  an  Englishman. 

Before  separating  from  his  servant,  Moorcroft  had  given 
him  a  note,  telling  him  to  show  it  to  the  inhabitants  of  Cal- 
cutta, if  he  ever  went  to  that  city,  and  that  it  would  suffice 
to  make  his  fortune.  It  was  doubtless  a  letter  of  recom- 
mendation. The  seizure  of  the  effects  of  Moorcroft  created 
such  a  disturbance  in  Thibet,  that  Nisan,  afraid  of  being 
compromised,  destroyed  his  letter  of  recommendation.  He 
told  us  himself  that  this  note  was  written  in  characters  ex- 
actly similar  to  ours. 


THIBET,  AND   CHINA.  2 19 

The  facts  we  have  here  related,  we  derive  from  the  Re- 
gent, from  the  Cashmerian  governor,  from  Nisan,  and  from 
several  other  inhabitants  of  Lha-Ssa.  Before  reaching  this 
town,  we  had  never  heard  of  Moorcroft ;  it  was  there  we 
first  learned  the  name  of  this  English  traveler.  From  what 
we  have  stated,  it  may  be  considered  established  that  Moor- 
croft really  went  to  Lha-Ssa  in  1826,  that  he  resided  there 
for  twelve  years,  and  that  he  was  afterwards  assassinated 
on  the  road  to  Ladak  from  Lha-Ssa. 

Let  us  turn  now,  however,  to  other  information,  extremely 
discrepant  from  that  which  was  given  us  in  the  capital  of 
Thibet.  According  to  the  "Universal  Geography"  of 
Charles  Ritter,1  Moorcroft  made  first  a  journey  in  1812, 
which  lasted  two  months ;  he  was  afterwards  directed  by 
the  Company  to  procure  horses  from  Turkestan,  wherewith 
to  improve  the  breed  of  horses  in  India.  For  this  purpose 
he  undertook  a  second  journey  in  November,  1819 ;  he  got 
as  far  as  Ladak,  where  he  remained  two  years.  In  the 
month  of  October,  1822,  he  left  that  town  for  Cashmere, 
and  on  the  2  5th  of  August,  1825,  died  at  Andkou,  on  the 
way  from  Herat  to  Balk.  The  death  of  Moorcroft,  at  the 
date  and  place  stated  by  Charles  Ritter,  was  announced  by 
his  fellow-traveler,  M.  Tribeck,  in  a  letter  dated  Balk,  6th 
September,  182 5,  and  addressed  to  Captain  Wade,  the  resi- 
dent at  Loudiana.2 

We  confess  that  we  cannot  possibly  reconcile  such  oppo- 
site statements.  If  Moorcroft  was  really  not  at  Lha-Ssa, 
how  is  it  that  he  was  so  well  known  there,  and  that  the 
people  there  speak  of  his  residence  among  them  in  terms 
so  precise?  What  interest  could  the  Thibetians  have  in 
forging  such  a  tale?  On  the  other  hand,  if  Moorcroft  was 
at  Lha-Ssa,  how  can  we  explain  that  letter  of  M.  Tribeck, 
which  announces  that  his  fellow- traveler  died  in  1825, 
exactly  at  the  time  when,  according  to  the  other  hypothesis, 
he  was  on  his  way  to  the  capital  of  Thibet? 

Without  pretending  to  reconcile  these  contradictions,  we 
will  cite  a  fact  which  concerns  ourselves,  and  which  will,  per- 
haps, seem  to  bear  some  relation  to  the  affair  of  Moorcroft. 
Some  time  after  our  arrival  at  Macao,  we  read  the  following 

1  "  Asia,"  vol.  v.,  p.  800,  German  edition,  1833-1837. 

2  See   "  Asiatic  Journal  of  London,"  vol.  xxi.,  p.  786,  and  vol.  xxii.,  p.  596.    A 
notice  of  Moorcroft's  manuscripts  was  inserted  in  the  "  Journal  of  the  Geograph- 
ical Society  of  London,"  1831. 


220  TRAVELS   IN   TARTARY, 

article  in  the  "  Bengal  Catholic  Herald,"  '  a  journal  printed 
at  Calcutta.  "Canton  the  1 2th  September.  The  French 
missionaries  of  our  city  have  lately  received  the  news  of  the 
deplorable  death  of  two  fathers  of  their  mission  in  Mongol- 
Tartary."  After  a  cursory  sketch  of  the  Mongol- Chinese 
territory,  the  writer  of  the  article  proceeds  thus  : — "  A  French 
Lazarist  called  Hue  arrived,  about  three  years  ago,  amongst 
some  Chinese  families,  who  were  established  in  the  valley  of 
Black  Waters,  about  two  hundred  leagues  journey  from  the 
Great  Wall.  Another  Lazarist,  whose  name  is  unknown  to 
me,2  joined  him  in  the  plan  of  forming  a  mission  among 
the  Mongol  Buddhists.  They  studied  the  Mongol  language 
with  the  Lamas  of  the  neighboring  Lamaseries.  It  seems 
that  they  were  taken  for  foreign  Lamas,  and  were  treated  in 
a  friendly  manner,  particularly  by  the  Buddhists,  who  are 
very  ignorant,  and  who  mistook  the  Latin  of  their  breviaries 
for  Sanscrit,  which  they  do  not  understand,  but  for  which 
they  have  a  secret  veneration,  because  the  rites  of  their 
religious  books,  in  Mongol,  translated  from  the  Sanscrit,  are 
printed  in  red  ink. 

"When  the  missionaries  thought  themselves  sufficiently 
learned  in  the  language,  they  advanced  into  the  interior, 
with  the  intention  of  commencing  their  work  of  conversion. 
From  that  time  only  uncertain  rumors  were  heard  about 
them,  but  in  May  last,  from  the  interior  of  Mongol-Tartary, 
the  news  came  that  they  had  been  tied  to  horses'  tails  and 
so  dragged  to  death.  The  real  causes  of  this  event  are  not 
as  yet  known." 

Whilst  they  were  thus  announcing  our  death  so  positively, 
we  were  approaching  the  termination  of  our  long  journey, 
and  were  close  upon  Canton,  happily  enjoying  a  health  fully 
capable  of  refuting  the  news  thus  propagated  concerning  us. 
But  if,  by  chance,  we  had  perished  among  the  mountains  of 
Thibet,  if  we  had  been  murdered  there,  the  world  would 
have  remained  convinced  that  we  had  been  tied  to  horses' 
tails  and  had  died  in  Mongolia.  It  would  probably  have 
never  been  believed  that  we  had  reached  the  capital  of 
Thibet ;  and  if,  at  some  later  time,  some  European  traveler 
had  visited  Lha-Ssa,  and  had  been  informed  of  our  abode  in 
that  town,  it  would  have  been,  perhaps,  just  as  difficult  to 
reconcile  these  statements,  as  those  respecting  Moorcroft. 

1  Vol.  xii.,  No.  9,  p.  120.  *M.  Gabet. 


THIBET,  AND   CHINA.  221 

Although  the  death  of  the  English  traveler  is  a  matter  which 
we  cannot  clear  up,  we  did  not  conceive  that  we  could  omit 
to  say  what  we  knew  of  it,  without  pretending  to  invalidate, 
by  the  accounts  collected  at  Lha-Ssa,  the  documents  set 
forth  in  the  scientific  London  journals. 

We  were  scarcely  a  month  at  Lha-Ssa  before  the  numer- 
ous inhabitants  of  this  town  grew  accustomed  to  speak  with 
respect  and  admiration  of  the  holy  doctrine  of  Jehovah,  and 
of  the  great  kingdom  of  France.  The  peace  and  tranquil- 
lity we  enjoyed,  the  distinguished  protection  which  the  Thi- 
betian  government  extended  to  us,  the  sympathy  with  which 
the  people  seemed  to  surround  us,  all  inspired  us  with  the 
hope,  that,  by  the  aid  of  God,  we  might  lay  in  the  very 
capital  of  Buddhism  the  foundation  of  a  mission,  the  in- 
fluence of  which  would  soon  extend  itself  among  the  no- 
mad tribes  of  Mongolia.  The  moment  seemed  to  have 
come  when  the  Tartar  pilgrims  might  at  length  learn,  at 
Lha-Ssa,  the  only  doctrine  which  can  save  men's  souls,  and 
civilize  nations. 

As  soon  as  we  considered  our  position  at  Lha-Ssa  con- 
firmed, we  turned  our  thoughts  to  the  means  of.  renewing 
our  communications  with  Europe  in  the  speediest  manner. 
The  path  of  the  desert  was  impracticable.  We  had,  cer- 
tainly, managed  to  cross  once,  and  as  it  were  by  a  miracle, 
these  steppes  infested  by  brigands  and  wild  beasts ;  but  it 
was  out  of  the  question  to  think  of  organizing  a  service  of 
couriers  along  that  frightful  route.  Supposing,  besides,  the 
fullest  security  that  could  be  desired,  the  mere  length  of  the 
journey  was  a  thing  to  make  one  shudder.  The  road  by 
India  seemed  alone  practicable.  From  Lha-Ssa  to  the  first 
English  station  is  not  quite  a  month's  journey.  By  es- 
tablishing one  correspondent  on  the  other  side  of  the  Hima- 
laya mountains,  and  one  at  Calcutta,  our  communication 
with  France  would  become,  if  not  prompt  and  easy,  at 
all  events  feasible.  As  this  plan  could  only  be  put  into 
execution  with  the  consent  of  the  Thibetian  government, 
we  communicated  it  to  the  Regent,  who  immediately  en- 
tered into  our  views,  and  it  was  agreed  that  in  the  summer 
M.  Gabet  should  undertake  the  journey  to  Calcutta,  with  a 
Thibetian  escort,  which  was  to  accompany  him  as  far  as 
Boutan. 

Such  were  the  plans  we  were  forming  for  the  establish- 


222  TRAVELS   IN   TARTARY, 

ment  of  a  mission  at  Lha-Ssa ;  but  at  this  very  moment  the 
enemy  to  all  good  was  hard  at  work  to  ruin  our  projects, 
and  to  remove  us  from  a  country  which  he  seems  to  have 
chosen  for  the  seat  of  his  empire.  Having  heard  here  and 
there  words  of  evil  auspice,  we  comprehended  that  the  Chi- 
nese ambassador  was  secretly  plotting  our  expulsion  from 
Thibet.  The  vague  rumor  of  this  persecution  had,  in  fact, 
nothing  about  it  to  surprise  us.  From  the  outset  we  had 
foreseen  that  if  difficulties  assailed  us,  they  would  emanate 
from  the  Chinese  Mandarins.  Ki-Chan,  in  fact,  could  not 
bear  to  see  the  Thibetian  government  receive  with  so  much 
favor  a  religion  and  strangers,  whom  the  absurd  prejudices 
of  China  have  so  long  driven  from  her  frontiers.  Chris- 
tianity and  the  French  name  excited  too  forcibly  the  sym- 
pathy of  the  people  of  Lha-Ssa,  not  to  arouse  Chinese 
jealousy.  An  agent  of  the  court  of  Peking  could  not,  with- 
out anger,  reflect  on  the  popularity  which  strangers  enjoyed 
in  Thibet,  and  on  the  influence  which  they  might  one  day 
exercise  in  a  country  which  China  has  every  interest  in 
keeping  under  her  dominion.  It  was  determined,  therefore, 
that  the  preachers  of  the  religion  of  the  Lord  of  Heaven 
should  be  driven  from  Lha-Ssa. 

One  day,  the  ambassador,  Ki-Chan,  sent  for  us,  and  after 
sundry  attempts  at  cajolery,  ended  by  saying  that  Thibet 
was  too  cold,  too  poor  a  country  for  us,  and  that  we  had 
better  think  of  returning  to  our  kingdom  of  France.  Ki- 
Chan  addressed  these  words  to  us,  with  a  sort  of  indifferent, 
careless  manner,  as  though  he  supposed  there  could  be  no 
sort  of  objection  to  them.  We  asked  him  if,  in  speaking 
thus,  he  proposed  to  us  advice  or  command.  "  Both  the 
one  and  the  other,"  he  replied,  coldly.  "  Since  it  is  so,  we 
have  first  to  thank  you  for  the  interest  which  you  seem  to 
have  in  our  welfare,  in  telling  us  that  this  country  is  cold 
and  miserable.  But  you  must  know,  that  men  such  as  we 
do  not  regard  the  good  and  conveniences  of  this  world ; 
were  it  not  so,  we  should  have  remained  in  our  own  king- 
dom of  France.  For  know,  there  is  not  anywhere  a  country 
comparable  with  our  own.  As  for  the  imperative  portion 
of  your  words,  this  is  our  answer :  '  Admitted  into  Thibet 
by  the  local  authority,  we  recognize  no  right  in  you,  or  in 
any  other  person,  to  disturb  our  abode  here.'  "  "  How  ! 
you,  who  are  strangers,  presume  still  to  remain  here  ? " 


THIBET,  AND   CHINA.  223 

"  Yes,  we  are  strangers,  but  we  know  that  the  laws  of  Thibet 
are  not  like  those  of  China.  The  Peboun,  the  Katchi,  the 
Mongols,  are  strangers  like  us,  and  yet  they  are  permitted 
to  live  here  in  peace ;  no  one  disturbs  them.  What,  then, 
is  the  meaning  of  this  arbitrary  proceeding  of  yours,  in 
ordering  Frenchmen  from  a  country  open  to  all  people  ? 
If  foreigners  are  to  quit  Lha-Ssa,  why  do  you  stay  here? 
Does  not  your  title  of  Kin-Tchai  (ambassador)  distinctly 
announce  that  you  yourself  are  but  a  foreigner  here?  "  At 
these  words,  Ki-Chan  bounded  on  his  velvet  cushion.  "  I 
a  foreigner  !  "  cried  he,  "  a  foreigner  !  I,  who  bear  the 
authority  of  the  Grand  Emperor,  who,  only  a  few  months 
since,  condemned  and  exiled  the  Nomekhan."  "We  are 
acquainted  with  that  affair.  There  is  this  difference  be- 
tween the  Nomekhan  and  us,  that  the  Nomekhan  came 
from  Kan-Sou,  a  province  of  the  empire,  and  we  come  from 
France,  where  your  Grand  Emperor  is  nobody;  and  that 
the  Nomekhan  assassinated  three  Tal£-  Lamas,  while  we 
have  done  no  injury  to  any  man.  Have  we  any  other  aim 
than  to  make  known  to  men  the  true  God,  and  to  teach 
them  the  way  to  save  their  souls  ?  "  "  Ay,  as  I  have  already 
said  to  you,  I  believe  you  to  be  honest  people ;  but  then 
the  religion  you  preach  has  been  declared  wicked,  and  pro- 
hibited by  our  Grand  Emperor."  "  To  these  words,  we  can 
only  reply  thus :  The  religion  of  the  Lord  of  Heaven  does 
not  need  the  sanction  of  your  Emperor  to  make  it  a  holy 
religion,  any  more  than  we,  of  its  mission,  need  it  to  come 
and  preach  in  Thibet."  The  Chinese  ambassador  did  not 
think  it  expedient  to  continue  this  discussion;  he  dryly 
dismissed  us,  declaring  that  we  might  rest  assured  he  would 
make  us  quit  Thibet.  We  hastened  to  the  Regent,  in  order 
to  acquaint  him  with  the  melancholy  interview  we  had  had 
with  Ki-Chan.  The  chief  Kalon  had  been  made  aware  of 
the  projects  of  persecution  which  the  Chinese  Mandarins 
were  hatching  against  us.  He  endeavored  to  reassure  us, 
and  told  us,  that  protecting  in  the  country  thousands  of 
strangers,  he  was  powerful  enough  to  give  us  the  protection 
which  the  Thibetian  government  extended  to  all.  "  Be- 
sides," added  he,  "  even  though  our  laws  did  prohibit 
strangers  from  entering  our  country,  those  laws  could  not 
affect  you.  Religious  persons,  men  of  prayer,  belonging  to 
all  countries,  are  strangers  nowhere ;  such  is  the  doctrine 


224  TRAVELS   IN   TARTARY, 

taught  by  our  holy  books.  It  is  written  :  '  The  yellow  coat 
has  no  country,  the  Lama  no  family.'  Lha-Ssa  being  the 
peculiar  assembling-place  and  abode  of  men  of  prayer,  that 
title  of  itself  should  always  secure  for  you  liberty  and  pro- 
tection." This  opinion  of  the  Buddhists,  which  constitutes 
a  religious  man  a  cosmopolite,  is  not  merely  a  mystic  idea 
written  in  books,  but  we  have  found  it  recognized  in  the 
manners  and  customs  of  the  Lamaseries  ;  when  a  man  has 
had  his  head  shaved,  and  assumes  the  religious  habit,  he 
renounces  his  former  name  to  take  a  new  one.  If  you  ask 
a  Lama  of  what  country  he  is,  he  replies,  "  I  have  no  coun- 
try, but  I  pass  my  time  in  such  a  Lamasery."  This  manner 
of  thinking  and  acting  is  even  admitted  in  China,  amongst 
the  bonzes  and  other  classes  of  religionists,  who  are  called 
by  the  generic  name  of  Tchou-Kia-Jin  (a  man  who  has 
left  his  family). 

There  was,  respecting  us,  a  controversy  of  several  days' 
duration,  between  the  Thibetian  government  and  the 
Chinese  ambassador.  Ki-Chan,  in  order  to  insure  better 
success  to  his  aim,  assumed  the  character  of  defender  of 
the  Tale'-Lama.  This  was  his  argument :  Sent  to  Lha-Ssa 
by  his  Emperor,  to  protect  the  Living  Buddha,  it  was  his 
duty  to  remove  from  him  whatever  was  calculated  to  injure 
him.  Certain  preachers  of  the  religion  of  the  Lord  of 
Heaven,  animated,  no  doubt,  by  excellent  intentions,  were 
propagating  a  doctrine  which,  in  the  end,  tended  to  destroy 
the  authority  and  power  of  the  Tal£-Lama.  Their  avowed 
purpose  was  to  substitute  their  religious  belief  for  Buddhism, 
and  to  convert  all  the  inhabitants  of  Thibet  of  every  age, 
condition,  and  sex.  What  would  become  of  the  Tal^-Lama 
when  he  had  no  worshipers?  The  introduction  into  the 
country  of  the  religion  of  the  Lord  of  Heaven,  does  it  not 
lead  directly  to  the  destruction  of  the  sanctuary  of  the 
Buddha-La,  and  consequently,  to  the  downfall  of  the 
Lamanesque  hierarchy  and  the  Thibetian  government? 
"  I,"  said  he, "  who  am  here  to  protect  the  Tale'-Lama,  can 
I  permit,  at  Lha-Ssa,  men  who  propagate  such  formidable 
doctrines?  When  those  doctrines  have  taken  root,  and  it  is 
no  longer  possible  to  extirpate  them,  who  will  be  responsible 
for  such  a  misfortune?  What  shall  I  reply  to  the  Grand 
Emperor,  when  he  shall  reproach  me  with  my  negligence 
and  cowardice?  You  Thibetians,"  said  he  to  the  Regent, 


THIBET,  AND   CHINA.  225 

"  you  do  not  comprehend  the  gravity  of  this  matter.  Be- 
cause  these  men  are  virtuous  and  irreproachable,  you  think 
they  are  harmless — it  is  a  mistake.  If  they  remain  long  at 
Lha-Ssa,  they  will  spell-bind  you.  Among  you,  there  is  not 
a  man  capable  of  disputing  with  them  upon  religion.  You 
will  not  be  able  to  keep  from  adopting  their  belief,  and 
then  the  Tal£-Lama  is  undone." 

The  Regent  did  not  enter  at  all  into  these  apprehensions, 
with  which  the  Chinese  ambassador  endeavored  to  inspire 
him.  He  maintained  that  our  presence  at  Lha-Ssa  could 
not  in  any  way  be  prejudicial  to  the  Thibetian  government. 
"  If  the  doctrine  which  these  men  hold,"  said  he,  "  is  a 
false  doctrine,  the  Thibetians  will  not  embrace  it ;  if,  on  the 
contrary,  it  is  true,  what  have  we  to  fear?  How  can  the 
truth  be  prejudicial  to  men?  These  two  Lamas  of  the 
kingdom  of  France,"  he  added,  "  have  not  done  any  harm ; 
they  are  animated  with  the  best  intentions  towards  us.  Can 
we,  without  good  ground,  deprive  them  of  the  liberty  and 
protection  which  we  extend  here  to  all  strangers,  and 
particularly  to  men  of  prayer?  Can  we  make  ourselves 
guilty  of  an  actual  and  certain  injustice,  through  an  imagin- 
ary fear  of  some  possible  evil  to  come  ?  " 

Ki-Chan  reproached  the  Regent  with  neglecting  the  in- 
terests of  the  Tale-Lama,  and  the  Regent  on  his  part  ac- 
cused Ki-Chan  of  taking  advantage  of  the  minority  of  the 
sovereign  to  tyrannize  over  the  Thibetian  government. 
For  our  parts,  in  this  unfortunate  contest,  we  refused  to 
acknowledge  the  authority  of  the  Chinese  Mandarin,  and 
declared  that  we  would  not  quit  the  country  without  a 
formal  order  from  the  Regent,  who  assured  us  that  they 
should  never  extort  from  him  any  such  thing. 

The  quarrel  became  more  and  more  exacerbate  every 
day.  Ki-Chan  resolved  to  take  on  himself  to  expel  us  from 
the  country.  Matters  had  come  to  such  a  crisis,  that  pru- 
dence obliged  us  to  yield  to  circumstances,  and  to  oppose 
no  further  resistance,  for  fear  of  compromising  the  Regent, 
and  of  becoming,  perhaps,  the  cause  of  lamentable  dissen- 
sions between  China  and  Thibet.  By  further  opposing  this 
unjust  persecution,  we  might  irritate  too  vehemently  the 
Chinese,  and  furnish  pretexts  for  their  project  of  usurping 
the  Thibetian  government.  If,  on  our  account,  a  rupture 
unhappily  broke  out  between  Lha-Ssa  and  Peking,  we  should 


226  TRAVELS   IN   TARTARY, 

inevitably  be  held  responsible  for  it;  we  should  become 
odious  in  the  eyes  of  the  Thibetians,  and  the  introduction 
of  Christianity  into  these  countries  would  be  encountered 
hereafter  with  greater  difficulties  than  ever.  We  therefore 
considered  that  it  would  be  better  to  submit,  and  to  accept 
with  resignation  the  crown  of  persecution.  Our  conduct 
should  prove  to  the  Thibetians,  that  at  least  we  had  come 
among  them  with  peaceful  intentions,  and  that  we  did  not 
intend  to  establish  ourselves  there  by  violence. 

Another  consideration  helped  to  confirm  our  resolution. 
It  occurred  to  us  that  this  very  tyranny  which  the  Chinese 
exercised  against  us  might  perhaps  be  the  ultimate  occasion 
of  our  missionaries  establishing  themselves  in  Thibet  with 
security.  In  our  simplicity,  we  imagined  that  the  French 
government  would  not  see  with  indifference  this  monstrous 
assumption  of  China,  in  daring  to  persecute  Christianity 
and  the  French  name  even  among  foreign  nations,  and  at  a 
distance  of  more  than  a  thousand  leagues  from  Peking.  We 
were  persuaded  that  the  representative  of  France  at  Canton, 
could  not  omit  to  make  emphatic  remonstrances  to  the 
Chinese  authorities,  and  that  he  would  obtain  just  reparation 
for  the  violence  with  which  we  had  been  treated.  In  think- 
ing thus,  we  poor  and  obscure  missionaries  were  far  from  wish- 
ing to  give  ourselves,  in  our  own  eyes,  the  least  personal  im- 
portance ;  but  we  do  not  disguise  it,  we  were  proud  in  the 
belief  that  our  position  as  Frenchmen  would  be  a  sufficient 
title  for  our  obtaining  the  protection  of  the  government  of 
our  country. 

After  having  maturely  considered  these  points,  we  pro- 
ceeded to  the  Regent.  On  learning  that  we  had  determined 
to  leave  Lha-Ssa,  he  seemed  sad  and  embarrassed.  He 
told  us  he  greatly  wished  he  had  it  in  his  power  to  secure 
for  us  a  free  and  tranquil  abode  in  Thibet ;  but  that  alone, 
and  without  the  support  of  his  sovereign,  he  had  found 
himself  too  weak  to  resist  the  tyranny  of  the  Chinese,  who- 
for  several  years  past,  taking  advantage  of  the  infancy  of 
the  Tale-Lama,  had  assumed  unprecedented  claims  in  the 
country.  We  thanked  the  Regent  for  his  good-will,  and  left 
him  to  wait  upon  the  Chinese  ambassador. 

We  told  Ki-Chan  that,  at  a  distance  from  all  protection, 
we  had  resolved  to  leave  Lha-Ssa,  since  he  was  determined 
to  compel  us  to  do  so ;  but  that  we  protested  against  this 


THIBET,  AND   CHINA.  22/ 

violation  of  our  rights.  "Well,  well,"  answered  Ki-Chan, 
"  you  cannot  do  better ;  you  must  depart ;  it  will  be  better 
for  you,  better  for  the  Thibetians,  better  for  me,  better  for 
everybody."  He  then  told  us  that  he  had  ordered  all  prep- 
arations to  be  made  for  our  departure ;  that  the  Mandarin 
and  escort  who  were  to  accompany  us  had  been  selected. 
It  had  even  been  arranged  that  we  should  depart  in  eight 
days,  and  that  they  should  take  us  along  the  route  which 
leads  to  the  frontiers  of  China.  This  last  arrangement 
excited  at  once  our  indignation  and  surprise ;  it  was  in- 
conceivable how  they  could  have  the  cruelty  to  condemn  us 
to  a  journey  of  eight  months,  whilst  by  proceeding  towards 
India  twenty-five  days'  march  would  suffice  to  carry  us  to  the 
first  European  station,  whence  we  could  not  fail  to  find 
means,  both  secure  and  easy,  for  reaching  Calcutta.  We 
forthwith  and  vehemently  protested  against  the  project,  but 
our  protest  was  disregarded,  as  was  the  request  for  some 
few  additional  days'  rest,  after  the  long  journey  we  had  just 
made,  and  to  give  time  for  the  closing  of  the  great  wounds 
caused  by  the  cold  of  the  desert.  All  we  could  say  to 
mollify  the  cruelty  of  the  Chinese  ambassador  was  unavail- 
ing. 

We  then  laid  aside  our  suppliant  tone,  and  declared  to  the 
delegate  of  the  court  of  Peking,  that  we  yielded  to  violence, 
but  that  we  would  denounce  to  our  government :  first,  that 
the  Chinese  ambassador,  installed  at  Lha-Ssa,  had  arbitrarily 
and  violently  driven  us  thence,  under  the  vain  pretext  that 
we  were  strangers  and  preachers  of  the  Christian  religion, 
which  he  called  wicked  and  repudiated  by  his  Emperor.  In 
the  second  place,  that  in  opposition  to  all  right  and  all 
justice,  he  had  prevented  us  from  pursuing  an  easy  and 
direct  route,  of  only  twenty-five  days'  journey,  to  drag  us 
tyrannically  into  the  interior  of  China,  and  make  us  undergo 
the  hardships  of  an  eight  months'  journey.  Finally,  that 
we  would  denounce  to  our  government  the  barbarity  with 
which  they  forced  us  to  set  out,  without  allowing  us  a  little 
rest,  a  barbarity  which,  in  our  then  state,  we  had  a  right  to 
consider  as  an  attempt  upon  our  life.  Ki-Chan  replied  that 
he  had  nothing  to  do  with  what  the  French  government 
might  think  or  do,  that  in  his  conduct  he  had  only  to  regard 
the  will  of  his  Emperor.  "  If  my  master,"  he  said,  "  knew 
that  I  had  permitted  two  Europeans  freely  to  preach  the 


228  TRAVELS   IN   TARTARY, 

religion  of  the  Lord  of  Heaven  in  Thibet,  I  should  be  lost. 
It  would  not  be  possible  for  me  to  escape  death." 

The  next  day,  Ki-Chan  sent  for  us  in  order  to  communi- 
cate to  us  a  report  he  had  drawn  up  on  the  subject  of  our 
affairs  ;  and  which  he  proposed  to  lay  before  the  Emperor. 
"  I  did  not  wish,"  said  he,  "  to  let  it  go  without  reading  it 
to  you  previously,  for  fear  there  should  have  escaped  me  in 
it  any  expressions  inexact  in  themselves  or  distasteful  to  you." 
Having  attained  his  chief  object,  Ki-Chan  had  resumed  his 
amiable  and  conciliatory  manner  towards  us.  His  report 
was  unmeaning  enough;  what  it  said  about  us  was  neither 
good  nor  bad  ;  it  simply  set  forth  a  dry  nomenclature  of  the 
countries  we  had  passed  through,  since  our  departure  from 
Macao.  "  Is  this  report  as  you  like  it  ?  "  said  Ki-Chan  ; 
"  do  you  see  anything  in  it  to  alter?  "  M.  Hue  answered, 
that  he  had  an  observation  to  make  of  great  importance. 
"Speak,  I  listen."  "What  I  have  to  say  to  you  does  not 
interest  us  in  the  least ;  but  it  affects  you  very  nearly." 
"  Let  us  hear  what  it  is."  "  My  communication  must  be 
private  :  let  your  people  withdraw."  "These  men  are  my 
servants ;  they  all  belong  to  my  household ;  fear  nothing." 
"  Oh,  it  is  not  we  who  have  anything  to  fear;  all  the  dan- 
ger is  to  you."  "The  danger  to  me!  No  matter,  the 
officers  of  my  suite  may  hear  all."  "  If  you  will,  you  can 
repeat  to  them  what  I  have  to  say ;  but  I  cannot  speak  in 
their  presence."  "  Mandarins  cannot  hold  secret  conversa- 
tions with  strangers ;  it  is  forbidden  by  the  laws."  "  In  that 
case,  I  have  nothing  to  tell  you ;  send  the  report  just  as  it 
is ;  but  if  it  brings  misfortune  upon  you,  only  blame  your- 
self." The  Chinese  ambassador  became  pensive ;  he  took 
infinite  pinches  of  snuff,  one  after  another,  and  then,  as  the 
result  of  long  reflection,  told  his  suite  to  retire,  and  to  leave 
us  alone  with  him. 

When  every  one  had  gone,  M.  Hue  began  :  "  Now,"  said 
he  to  Ki-Chan,  "  you  will  understand  why  I  wished  to  speak 
to  you  in  private,  and  how  important  it  is  to  you  that  no 
one  should  hear  what  I  have  to  tell  you.  You  will  judge  if 
we  are  dangerous  men,  we  who  fear  even  to  injure  our  per- 
secutors." Ki-Chan  was  pale  and  disconcerted.  "  Let  us 
hear,"  said  he  ;  "  explain  yourself — let  your  words  be  candid 
and  clear ;  what  would  you  say? "  "In  your  report,  there 
is  an  inexactitude ;  you  make  me  set  out  from  Macao  with 


THIBET,  AND   CHINA.  229 

my  brother  Joseph  Gabet,  and  yet  I  did  not  enter  China 
till  four  years  after  him."  "Oh,  if  that  is  all,  it  is  easy  to 
correct  it."  "  Yes,  very  easy.  This  report,  you  say,  is  for 
your  Emperor;  is  it  not  so?"  "Certainly."  "In  that  case, 
it  is  your  duty  to  tell  the  Emperor  the  truth  and  nothing 
but  the  truth."  "  Oh,  nothing  but  the  truth ;  let  us  correct 
the  report.  At  what  period  did  you  enter  China?"  "In 
the  twentieth  year  of  Tao-Kouang  (1840)."  Ki-Chan  took 
his  pencil  and  wrote  in  the  margin — twentieth  year  of  Tao- 
Kouang.  "What  moon?"  "The  second  moon."  Ki- 
Chan  hearing  us  speak  of  the  second  moon,  laid  down  his 
pencil  and  looked  at  us  with  a  fixed  stare.  "  Yes,  I  entered 
the  Chinese  empire  in  the  twentieth  year  of  Tao-Kouang, 
in  the  second  moon ;  I  passed  through  the  province  of 
Canton,  of  which  you  were  at  that  time  viceroy.  Why  do 
you  not  write  ?  are  you  not  to  tell  all  the  truth  to  the  Em- 
peror?" The  face  of  Ki  Chan  contracted.  "  Do  you  see 
now  why  I  wished  to  talk  to  you  in  private?"  "Yes,  I 
know  the  Christians  are  good  people — does  any  one  here 
know  of  this  matter  ?  "  "  No,  not  any  one."  Ki-Chan  took 
the  report,  tore  it  up  ;  he  wrote  a  fresh  one,  entirely  different 
from  the  first.  The  dates  of  our  first  entry  into  China  were 
not  exactly  set  forth,  and  there  was  a  pompous  eulogium  on 
our  knowledge  and  sanctity.  The  poor  man  had  been  simple 
enough  to  believe  that  we  attached  a  great  importance  to 
his  Emperor's  good  opinion  of  us. 

In  accordance  with  the  orders  of  Ki-Chan,  we  were  to  set 
out  after  the  festivals  of  the  Thibetian  new  year.  We  had 
only  been  at  Lha-Ssa  two  months,  and  we  had  already  passed 
the  new  year  twice,  first  the  European  new  year,  and  then 
the  Chinese ;  it  was  now  the  turn  of  the  Thibetian.  Al- 
though at  Lha-Ssa,  they  reckon  the  year  as  in  China,  accord- 
ing to  the  lunar  system,  yet  the  calendars  of  these  two 
countries  do  not  agree  :  that  of  Lha-Ssa  is  always  a  month 
behind  that  of  Peking.  It  is  known  that  the  Chinese,  the 
Mongols,  and  most  of  the  peoples  of  Eastern  Asia,  make  use 
in  their  chronological  calculations  of  a  sexagenary  cycle, 
composed  of  ten  signs  called  trunks,  and  of  twelve  signs 
which  bear  the  name  of  branches.  Among  the  Tartars  and 
Thibetians,  the  signs  of  the  denary  cycle  are  expressed  by 
the  names  of  the  five  elements  repeated  twice,  or  by  the 


230 


TRAVELS   IN   TARTARY, 


names  of  the  five  colors  with  their  shades, 
twelve  animals  denote  the  duodenary  cycle. 


The  names  of 


Wood. 

Wood. 

Fire. 

Fire. 

Earth. 

Earth. 

Iron. 

Iron. 

Water. 

Water. 


Mouse. 

Ox. 

Tiger. 

Hare. 

Dragon. 

Serpent. 

Horse. 

Ram. 

Monkey. 

Fowl. 

Dog. 

Pig. 

To  form  the  sexagenary  cycle,  the  two  first  cycles  are 
combined  in  the  following  manner  : — 

SEXAGENARY  CYCLE. 
MONGOL. 

1.  Moto  khouloukhana.       .        .  Wooden  mouse. 

2.  Moto  oukere Wooden  ox. 

3.  Gal  bara Fire  tiger. 

4.  Gal  tole Fire  hare. 

5.  Chere  lou.          .         .         .         .  Earth  dragon. 

6.  Chere  Mokhe Earth  serpent. 


DENARY  CYCLE. 

MONGOL. 

THIBETIAN. 

i.  Moto. 

Cheng. 

2.  Moto. 

Cheng. 

3.  Gal. 

Me.      . 

4.  Gal. 

Me.      . 

5.  Chere. 

Sa.       . 

6.  Chere. 

Sa.       . 

7.  Temur.    •  . 

Dchak. 

8.  Temur.      . 

Dchak. 

9.  Oussou.     . 

Tchon. 

10.  Oussou. 

Tchon. 

DUODENARY  CYCLE. 

MONGOL. 

THIBETIAN. 

i.  Khouloukhana.          Chi-wa. 

2.  Oukhere.  . 

Lang. 

3.  Bara. 

Tak. 

4.  Tole. 

Yen. 

5.  Lou. 

Dchouk.     . 

6.  Mokhe.     . 

Phroul. 

7.  Mori. 

Rta. 

8.  Khoui. 

Lonk. 

9.  Betchi.      . 

Preou. 

10.  Takia. 

Chia. 

11.  Nokhe      . 

Dchi. 

12.  Khakhe.  . 

Phak. 

THIBET,  AND   CHINA. 


231 


MONGOL.     (Continued.) 

7.  Temur  mori  

Iron  horse. 

8.  Temur  knoui.    .... 

Iron  ram. 

9.  Oussou  betchi. 

Water  monkey. 

10.  Oussou  takia  

Water  fowl- 

ii.  Moto  nokhe  

Wooden  dog. 

12.  Moto  khakhe.  .        .        .        . 

Wooden  pig. 

13.  Gal  khouloukhana.  . 

Fire  mouse- 

14.  Gal  oukhere  

Fire  ox. 

15.  Chere  bara.        .... 

Earth  tiger. 

16.  Chere  tole  

Earth  hare. 

17.  Temur  lou.        .... 

Iron  dragon. 

18.  Temur  mokhe. 

Iron  serpent. 

19.  Oussou  mori  

Water  horse- 

20.  Oussou  khoui.  .... 

Water  ram- 

21.  Moto  betchi  

\Vooden  monkey. 

22.  Moto  takia  

Wooden  fowl. 

23.  Gal  nokhe  

Fire  dog. 

24.  Gal  khakhe  

Fire  pig- 

25.  Chere  khouloukhana. 

Earth  mouse. 

26.  Chere  oukhere. 

Earth  ox. 

27.  Temur  bara.      .... 

Iron  tiger. 

28.  Temur  tole  

Iron  hare- 

29.  Oussou  lou.       .... 

Water  dragon. 

30.  Oussou  makhe". 

Water  serpent- 

31.  Moto  mori  

Wooden  horse- 

32.  Moto  khoui  

Wooden  ram. 

33-  Gal  betchi  

Fire  monkey. 

34.  Gal  takia.           .... 

Fire  chicken. 

35.  Chere  nokhe  

Earth  dog. 

36.  Chere  khakhe  .... 

Earth  pig. 

37.  Temur  khouloukhana. 

Iron  mouse. 

38-  Temur  oukhere. 

Iron  ox. 

39.  Oussou  bara  

Water  tiger. 

40.  Oussou  tol^.      .... 

Water  hare. 

41.  Moto  lou.           .... 

Wooden  dragon. 

42.  Moto  mokhe  

Wooden  serpent. 

43.  Gal  mori.           .... 

Fire  horse. 

44.  Gal  khoui  

Fire  ram. 

45.  Chere  betchi  

Earth  monkey. 

46.  Chere  takia       .... 

Earth  fowl. 

47.  Temur  nokhe  

Iron  dog. 

48.  Temur  khakhe. 

Iron  pig. 

232  TRAVELS   IN   TARTARY 

MONGOL.     (Continued.) 

49.  Oussou  khouloukhana.     .         .  Water  mouse. 

50.  Oussou  oukhere.       .         .        .  Water  ox. 

51.  Moto  bara Wooden  tiger. 

52.  Moto  tole Wooden  hare. 

53.  Gal  lou Fire  dragon. 

54.  Gal  mokhe.         ....  Fire  serpent. 

55.  Chere  mori Earth  horse. 

56.  Chere  khoui.     ....  Earth  ram. 

57.  Temur  betchi Iron  monkey. 

58.  Temur  takia Iron  fowl. 

59.  Oussou  nokhe.  .         .         .  Water  dog. 

60.  Oussou  khakhe.         .         .         .  Water  pig. 


As  this  cycle  returns  periodically  every  sixty  years,  it  may 
be  imagined  that  great  confusion  might  occur  in  chronology, 
if  they  had  not  a  sure  method  of  fixing  the  past  sexagenary 
cycles.  To  obviate  this  inconvenience,  the  sovereigns  give 
to  each  year  of  their  reign  a  particular  name,  and  by  this 
means  the  cyclic  epochs  are  fixed  in  a  way  to  leave  no  doubt. 
Thus  the  Mongols  say,  "  The  twenty-eighth  yearTao-Kouang, 
which  is  that  of  the  fiery  ram  (1848)."  In  China,  the  pres- 
ent sexagenary  cycle  commenced  with  the  year  1805,  and  the 
years  Tao-Kouang  date  from  1820,  the  epoch  when  the 
Emperor  now  reigning  mounted  the  throne.  It  is  to  be 
observed  that  Chun-Tchi,  Khang-Hi,  Young-Tching,  Kien- 
Long,  Kia-King,  Tao-Kouang,  are  not  at  all  the  names  of 
the  six  first  Emperors  of  the  Mantchou  dynasty,  but  special 
denominations  to  denote  the  years  of  their  reign. 

The  Thibetians  have  adopted  the  use  of  the  denary  and 
duodenary  cycles.  But  by  making  them  undergo  more 
numerous  combinations  than  the  Mongols,  they  obtain  a 
cycle  of  252  years.  The  twelve  first  years  merely  bear  the 
names  of  twelve  animals ;  then  these  same  names  are  com- 
bined with  those  of  the  five  elements,  repeated  twice  up  to 
the  72d  year  of  the  cycle.  They  then  add  to  these  com- 
binations the  word  po  (male) ,  which  carries  them  up  to  the 
i32d  year;  then  the  word  mo  (female),  which  takes  it  up 
to  the  iQ2d  year;  finally,  they  alternate  the  words  po  and 
mo  to  the  end  of  the  cycle. 

This  chronological  system,  too  complicated  for  the  use  of 


THIBET,  AND   CHINA.  233 

the  lower  classes,  is  confined  to  the  Lamaseries,  where  it  is 
studied  and  understood  by  the  more  learned  Lamas.  The 
masses  live  on  from  day  to  day,  without  an  idea  even  of  the 
existence  of  this  method  of  combining  the  cycles.  Except 
the  Regent,  we  found  no  one  at  Lha-Ssa  who  could  tell  us 
in  what  year  we  were.  They  seemed  generally  to  be  wholly 
unaware  of  the  importance  of  denoting  dates  and  years  by 
particular  names.  One  of  the  highest  functionaries  of 
Lha-Ssa,  a  very  celebrated  Lama,  told  us  that  the  Chinese 
method  of  counting  the  years  was  very  embarrassing,  and 
not  at  all  comparable  with  the  simplicity  of  the  Thibetian 
method  ;  he  thought  it  more  natural  to  say  plainly,  this  year, 
last  year,  twenty  or  a  hundred  years  ago,  and  so  on.  When 
we  told  him  that  this  method  would  only  serve  to  make 
history  an  inextricable  confusion,  "  Provided  we  know,"  said 
he,  "what  occurred  in  times  gone  by,  that  is  the  essential 
point.  What  is  the  good  of  knowing  the  precise  date  of  the 
occurrences?  Of  what  use  is  that?  " 

This  contempt,  or  rather  this  indifference  for  chronology, 
is  observable,  in  fact,  in  most  of  the  Lamanesque  works ; 
they  are  frequently  without  order  or  date,  and  merely  pre- 
sent to  the  reader  a  hotch-potch  of  anecdotes  piled  one  on 
another,  without  any  precision,  either  about  persons  or 
events.  Fortunately  the  history  of  the  Thibetians  being 
continually  mixed  up  with  that  of  the  Chinese  and  the 
Tartars,  one  can  apply  the  literature  of  these  latter  peoples 
to  the  introduction  of  a  little  order  and  precision  into  the 
Thibetian  chronology. 

During  our  stay  at  Lha-Ssa,  we  had  occasion  to  remark 
that  the  Thibetians  are  very  bad  chronologists,  not  only 
with  respect  to  leading  dates,  but  even  in  the  manner  of 
reckoning  each  day  the  age  of  the  moon.  Their  almanac 
is  in  a  state  of  truly  melancholy  confusion,  and  this  confu- 
sion entirely  proceeds  from  the  superstitious  ideas  of  the 
Buddhists  respecting  lucky  and  unlucky  days ;  all  the  days 
reputed  unlucky,  which  occur  in  the  course  of  the  moon, 
are  omitted,  and  do  not  count.  Thus,  for  example,  if  the 
fifteenth  day  of  the  moon  is  a  day  of  ill-omen,  they  count 
the  fourteenth  twice  over,  and  pass  on  direct  to  the  six- 
teenth. Sometimes  several  days  of  ill-omen  occur  one 
after  the  other ;  but  that  is  of  no  consequence ;  they  cut 
them  all  off  just  the  same,  until  they  come  to  a  lucky  day. 


234  TRAVELS  IN  TARTAKV, 

The  Thibetians  do  not  seem  to  find  the  least  inconvenience 
in  such  a  method. 

The  renewal  of  the  year  is,  with  the  Thibetians,  as  with 
all  people,  a  season  of  festivals  and  rejoicings.  The  last 
days  of  the  twelfth  moon  are  consecrated  to  the  prepara- 
tions for  it ;  people  lay  in  supplies  of  tea,  butter,  tsamba, 
barley  wine,  and  some  joints  of  beef  and  mutton.  The 
holiday  clothes  are  taken  from  the  wardrobes ;  they  remove 
the  dust  under  which  the  furniture  is  generally  hidden ; 
they  furbish  up,  clean,  sweep,  and  try,  in  a  word,  to  introduce 
into  the  interior  of  their  houses  a  little  order  and  neatness. 
The  thing  only  happening  once  a  year,  all  the  households 
assume  a  new  aspect;  the  domestic  altars  are  the  objects 
of  especial  care  ;  they  repaint  the  old  idols,  and  they  make, 
with  fresh  butter,  pyramids,  flowers,  and  various  ornaments 
designed  to  deck  the  little  sanctuaries  where  the  Buddhas 
of  the  family  reside. 

The  first  Louk-So,  or  Rite  of  the  Festival,  commences 
at  midnight,  so  that  every  one  sits  up,  impatiently  awaiting 
this  mystical  and  solemn  hour,  which  is  to  close  the  old 
year,  and  open  the  course  of  the  new.  As  we  were  not 
anxious  to  catch  the  exact  point  of  intersection  which  sep- 
arates the  two  Thibetian  years,  we  went  to  sleep  at  our 
usual  hour.  We  were  in  a  deep  slumber,  when  we  were 
suddenly  awakened  by  the  cries  of  joy  which  issued  from 
all  sides,  in  all  quarters  of  the  town.  Bells,  cymbals,  marine 
conchs,  tambourines,  and  all  the  instruments  of  Thibetian 
music,  were  set  to  work,  and  operated  the  most  frightful 
uproar  imaginable ;  it  seemed  as  though  they  were  receiv- 
ing the  new-born  year  with  a  charivari.  We  had  once  a 
good  mind  to  get  up,  to  witness  the  happiness  of  the  merry 
inhabitants  of  Lha-Ssa,  but  the  cold  was  so  cutting,  that 
after  serious  reflection,  we  opined  that  it  would  be  better 
to  remain  under  our  thick  woolen  coverlets,  and  to  unite 
ourselves  in  heart  only  with  the  public  felicity.  Repeated 
knocks  on  the  door  of  our  house,  threatening  to  dash  it 
into  splinters,  warned  us  that  we  must  renounce  our  proj- 
ect. After  several  excuses,  we  were  at  last  fain  to  leave 
our  warm  beds ;  we  donned  our  clothes,  and  the  door  be- 
ing opened,  some  Thibetians  of  our  acquaintance  rushed 
into  our  room,  inviting  us  to  the  new  year's  banquet. 
They  each  bore  in  their  hands  a  small  vessel  made  of  baked 


THIBET,  AND   CHINA.  235 

earth,  in  which  floated,  on  boiling  water,  balls  composed  of 
honey  and  flour.  One  of  these  visitors  offered  us  a  long 
silver  needle,  terminating  in  a  hook,  and  invited  us  to  fish 
in  his  basin.  At  first,  we  sought  to  excuse  ourselves,  ob- 
jecting that  we  were  not  in  the  habit  of  taking  food  during 
the  night,  but  they  entreated  us  in  so  engaging  a  manner, 
they  put  out  their  tongues  at  us  with  so  friendly  a  grace, 
that  we  were  obliged  to  resign  ourselves  to  the  Louk-So. 
We  each  hooked  a  ball,  which  we  then  crushed  between 
our  teeth  to  ascertain  its  flavor.  We  looked  at  each  other, 
making  grimaces ;  however,  for  politeness'  sake,  we  had  to 
swallow  the  dose.  If  we  could  only  have  got  off  with  this 
first  act  of  devotion  !  But  the  Louk-So  was  inexorable  ;  the 
numerous  friends  we  had  at  Lha-Ssa  succeeded  each  other 
almost  without  interruption,  and  we  had  perforce  to  munch 
Thibetian  sweatmeats  till  daybreak. 

The  second  Louk-So  also  consists  in  making  visits,  but 
with  a  different  ceremony.  As  soon  as  the  dawn  appears, 
the  Thibetians  walk  through  the  streets  of  the  town,  carry- 
ing in  one  hand  a  pot  of  buttered  tea,  and  in  the  other  a 
large  gilt  and  varnished  plate,  filled  with  tsamba,  piled  up 
in  the  form  of  a  pyramid,  and  surmounted  by  three  ears  of 
barley.  On  these  occasions,  it  is  not  allowed  to  pay  visits 
without  the  tsamba  and  the  buttered  tea.  As  soon  as  you 
have  entered  the  house  of  a  person  to  whom  you  propose 
to  wish  a  happy  year,  you  first  of  all  make  three  prostrations 
before  the  domestic  altar,  which  is  solemnly  adorned  and 
illuminated ;  then,  after  having  burnt  some  leaves  of  cedar, 
or  other  aromatic  tree,  in  a  large  copper  censer,  you  offer 
to  every  one  present  a  cup  of  tea,  and  hand  the  plate,  from 
which  each  takes  a  pinch  of  tsamba.  The  people  of  the 
house  reciprocate  the  compliment  to  the  visitors.  The  in- 
habitants of  Lha-Ssa  have  a  saying,  the  Thibetians  celebrate 
the  festival  of  the  new  year  with  tsamba  and  buttered  tea ; 
the  Chinese  with  red  paper  and  crackers ;  the  Katchi  with 
delicate  meats  and  tobacco ;  the  Peboun  with  songs  and 
sports. 

Although  this  popular  saying  is  correct  enough,  the 
Pebouns  do  not  altogether  monopolize  the  gaiety  of  the 
period.  The  Thibetians  also  enliven  their  new  years'  fetes 
with  noisy  rejoicings,  in  which  the  song  and  the  dance 
always  play  a  large  part.  Groups  of  children,  with  numer- 


236  TRAVELS   IN   TARTAR Y, 

ous  bells  hung  from  their  green  dresses,  pervade  the  streets, 
giving,  from  house  to  house,  concerts  that  are  not  wanting 
in  harmony.  The  song,  generally  sweet  and  melancholy,  is 
interspersed  with  animated  choruses.  During  the  strophe, 
all  these  little  singers  keep  marking  the  time,  by  making, 
with  their  bodies,  a  slow  and  regular  movement  like  the 
swinging  of  a  pendulum  ;  but  when  they  come  to  the  chorus, 
they  vigorously  stamp  their  feet  on  the  ground  in  exact 
time.  The  noise  of  the  bells,  and  of  the  nailed  boots,  pro- 
duces a  kind  of  wild  accompaniment  that  strikes  upon  the 
ear  not  disagreeably,  especially  when  it  is  heard  at  a  certain 
distance.  These  youthful  dilettanti  having  performed  their 
concert,  it  is  usual  with  those  for  whom  they  have  sung  to 
distribute  among  them  cakes  fried  in  nut-oil,  and  some  balls 
of  butter. 

On  the  principal  squares,  and  in  front  of  the  public 
monuments,  you  see,  from  morning  till  night,  troops  of 
comedians  and  tumblers  amusing  the  people  with  their 
representations.  The  Thibetians  have  not,  like  the  Chinese, 
collections  of  theatrical  pieces;  their  comedians  remain 
altogether  and  continuously  on  the  stage,  now  singing  and 
dancing,  now  exhibiting  feats  of  strength  and  agility.  The 
ballet  is  the  exercise  in  which  they  seem  to  excel  the  most. 
They  waltz,  they  bound,  they  tumble,  they  pirouette  with 
truly  surprising  agility.  Their  dress  consists  of  a  cap,  sur- 
mounted by  long  pheasants'  plumes,  a  black  mask  adorned 
with  a  white  beard  of  prodigious  length,  large  white  panta- 
loons, and  a  green  tunic  coming  down  to  the  knees,  and 
bound  round  the  waist  by  a  yellow  girdle.  To  this  tunic 
are  attached,  at  equal  distances,  long  cords,  at  the  end  of 
which  are  thick  tufts  of  white  wool.  When  the  actor 
balances  himself  in  time,  these  tufts  gracefully  accompany 
the  movements  of  his  body;  and  when  he  whirls  round 
they  stick  out  horizontally,  form  a  wheel  round  the  per- 
former, and  seem,  as  it  were,  to  accelerate  the  rapidity  of 
his  pirouettes. 

You  also  see  at  Lha-Ssa  a  sort  of  gymnastic  exercise 
called  the  Dance  of  the  Spirits.  A  long  cord,  made  of 
leathern  straps,  strongly  plaited  together,  is  attached  to  the 
top  of  the  Buddha-La,  and  descends  to  the  foot  of  the 
mountain.  The  dancing  sprites  go  up  and  down  this  cord, 
with  an  agility  only  to  be  compared  with  that  of  cats  or 


THIBET,  AND   CHINA.  237 

monkeys.  Sometimes,  when  they  have  reached  the  top, 
they  fling  out  their  arms  as  if  about  to  swim,  and  let  them- 
selves slide  down  the  rope  with  the  velocity  of  an  arrow. 
The  inhabitants  of  the  province  of  Ssang  are  reputed  the 
most  skilful  in  this  kind  of  exercise. 

The  most  singular  thing  we  observed  at  Lha-Ssa,  during 
the  new  year's  festival,  is  what  the  Thibetians  call  the  Lha- 
Ssa-Morou,  that  is,  the  total  invasion,  of  the  town,  and  its 
environs,  by  innumerable  bands  of  Lamas.  The  Lha-Ssa- 
Morou  commences  on  the  third  day  of  the  first  moon.  All 
the  Buddhist  monasteries  of  the  province  of  Oui  open  their 
doors  to  their  numerous  inhabitants,  and  you  see  great 
bodies  of  Lamas,  on  foot,  on  horseback,  on  asses,  on  oxen, 
and  carrying  their  prayer-books  and  cooking  utensils,  arriv- 
ing tumultuously  by  all  the  roads  leading  to  Lha-Ssa. .  The 
town  is  soon  overwhelmed  at  all  points,  by  these  avalanches 
of  Lamas,  pouring  from  all  the  surrounding  mountains. 
Those  who  cannot  get  lodgings  in  private  houses,  or  in 
public  edifices,  encamp  in  the  streets  and  squares,  or  pitch 
their  little  traveling  tents  in.  the  country.  The  Lha-Ssa- 
Morou  lasts  six  entire  days.  During  this  time,  the  tribunals 
are  closed,  the  ordinary  course  of  justice  is  suspended,  the 
ministers  and  public  functionaries  lose  in  some  degree  their 
authority,  and  all  the  power  of  the  government  is  abandoned 
to  this  formidable  army  of  Buddhist  monks.  There  prevails 
in  the  town  an  inexpressible  disorder  and  confusion.  The 
Lamas  run  through  the  streets  in  disorderly  bands,  uttering 
frightful  cries,  chanting  prayers,  pushing  one  another  about, 
quarreling,  and  sometimes  having  furious  contests  with 
their  fists. 

Although  the  Lamas  generally  show  little  reserve  or 
modesty  during  these  festive  days,  it  is  not  to  be  supposed 
that  they  go  to  Lha-Ssa  merely  to  indulge  in  amusements 
incompatible  with  their  religious  character ;  it  is  devotion, 
on  the  contrary,  which  is  their  chief  motive.  Their  pur- 
pose is  to  implore  the  blessing  of  the  Tale'-Lama,  and  to 
make  a  pilgrimage  to  the  celebrated  Buddhist  monastery 
called  Morou,  which  occupies  the  center  of  the  town. 
Hence  the  name  of  Lha-Ssa-Morou  given  to  these  six  festive 
days. 

The  monastery  of  Morou  is  remarkable  for  the  splendor 
and  wealth  displayed  in  its  temples.  The  order  and  neat- 


238  TRAVELS   IN   TARTARY, 

ness  which  always  prevail  here,  make  it  as  it  were,  the 
model  and  example  for  the  other  monasteries  of  the  province. 
West  of  the  principal  temple,  there  is  a  vast  garden  sur- 
rounded by  a  peristyle.  In  this  is  the  printing  establish- 
ment. Numerous  workmen,  belonging  to  the  Lamasery, 
are  daily  occupied  in  engraving  blocks  and  printing  Bud- 
dhist books.  Their  process  being  the  same  as  that  of  the 
Chinese,  which  is  sufficiently  understood,  we  shall  dispense 
with  describing  it.  The  Lamas  who  pay  their  annual  visit 
to  the  festival  of  the  Lha-Ssa-Morou,  take  the  opportunity 
to  purchase  the  books  they  require. 

In  the  district  of  Lha-Ssa  alone,  they  reckon  more  than 
thirty  large  Buddhist  monasteries.1  Those  of  Khaldhan,  of 
Preboung  and  Sera  are  the  most  celebrated  and  the  most 
populous.  Each  of  them  contains  nearly  15,000  Lamas. 

Khaldhan,  which  means  in  Thibetian  "celestial  beati- 
tude," is  the  name  of  a  mountain  situated  east  of  Lha-Ssa 
about  four  leagues.  It  is  on  the  summit  of  this  mountain 
that  the  Lamasery  of  Khaldhan  stands.  According  to  the 
Lamanesque  books,  it  was  founded  in  the  year  1409  of  our 
era,  by  the  famous  Tsong-Kaba,  reformer  of  Buddhism,  and 
founder  of  the  sect  of  the  yellow  cap.  Tsong-Kaba  fixed 
his  residence  there,  and  it  was  there  he  quitted  his  human 
envelope,  when  his  soul  was  absorbed  in  the  universal  es- 
sence. The  Thibetians  pretend  that  they  still  see  his  mar- 
velous body  there,  fresh,  incorruptible,  sometimes  speaking, 
and,  by  a  permanent  prodigy,  always  holding  itself  in  the 
air  without  any  support.  We  have  nothing  to  say  about  this 
belief  of  the  Buddhists,  because  the  too  short  stay  we  made 
at  Lha-Ssa  did  not  permit  us  to  visit  the  monastery  of 
Khaldhan. 

The  Lamasery  of  Preboung  (ten  thousand  fruits)  is  situ- 
ate two  leagues  west  of  Lha-Ssa ;  it  is  built  on  the  site  of  a 
lofty  mountain.  In  the  center  of  the  monastery  rises  a 
sort  of  kiosk,  magnificently  ornamented,  and  all  shining 
with  gold  and  paintings.  It  is  reserved  for  the  Tale-Lama, 
who  repairs  thither  once  a  year,  to  explain  to  the  monks 
the  contents  of  the  sacred  volumes.  The  Mongol  Lamas, 
who  come  to  Thibet  to  perfect  themselves  in  the  science  of 
prayer,  and  to  obtain  the  degrees  of  the  Lamanesque  hier- 
archy, generally  fix  themselves  at  Preboung,  which,  on  that 

1  In  the  province  of  Oui  there  are  three  thousand. 


THIBET,  AND   CHINA.  239 

account,  is  sometimes  called  in  the  country  a  Monastery  of 
the  Mongols. 

Sera  is  situated  north  of  Lha-Ssa  not  more  than  half 
a  league  from  the  town.  The  Buddhist  temples  and  the 
residences  of  the  Lamas  stand  on  the  slope  of  a  mountain 
planted  with  hollies  and  cypresses.  The  road  followed  by 
the  pilgrims  who  come  from  Tartary  passes  by  these  houses. 
At  a  distance,  these  monuments,  ranged  in  the  form  of  an 
amphitheater  one  above  the  other,  and  standing  out  upon 
the  green  base  of  the  mountain,  present  an  attractive  and 
picturesque  sight.  Here  and  there,  in  the  breaks  of  the 
mountain,  and  quite  above  the  religious  city,  you  see  a  great 


The  Tortche,  or  Sanctifying  Instrument. 

number  of  cells  inhabited  by  contemplative  Lamas,  and 
which  you  can  only  reach  with  great  difficulty.  The  monas- 
tery of  Sera  is  remarkable  for  three  large  temples  of  several 
stories  high,  all  the  rooms  of  which  are  entirely  gilt.  Hence 
it  is  that  the  lamasery  has  acquired  the  name  of  Sera,  from 
the  Thibetian  word  ser,  which  signifies  gold.  In  the  chief 
of  these  three  temples,  they  religiously  preserve  the  famous 
tortche,  or  sanctifying  instrument,  which,  in  the  belief  of  the 
Buddhists,  came  from  India  through  the  air,  to  place  itself, 
of  its  own  accord,  in  the  monastery  of  Sera.  This  instru- 
ment is  of  bronze,  in  form  resembling  a  pestle  ;  the  middle, 
by  which  you  hold  it,  is  in  one  piece,  and  cylindrical ;  the 
two  extremities  swell  out  in  oval  form,  and  are  covered  with 
symbolical  figures.  Every  Lama  must  possess  a  small  tortche, 
made  on  the  model  of  that  which  marvelously  came  from 


240  TRAVELS   IN   TARTARY, 

India.  When  they  repeat  their  prayers,  and  during  the 
religious  ceremonies,  this  instrument  is  indispensable  to 
them  :  they  must  sometimes  hold  it,  sometimes  lay  it  on 
their  knees ;  then  take  hold  of  it  again,  and  turn  it  in  their 
hand,  according  to  the  rules  of  the  ritual.  The  tortche  of 
Sera  is  the  object  of  great  veneration.  The  pilgrims  never 
fail  to  go  and  prostrate  themselves  before  the  niche,  wher- 
ever it  lies.  At  the  new  year's  festival,  it  is  carried  in  pro- 
cession, with  great  pomp,  to  Lha-Ssa,  to  be  presented  to 
the  adoration  of  the  people  of  the  town. 

While  the  innumerable  Lamas  of  Lha-Ssa-Morou  were 
celebrating  with  transport  their  noisy  festival,  we,  our  hearts 
oppressed  with  sorrow,  were  occupied  in  the  preparation 
for  departure.  We  took  down  the  little  chapel  wherein  we 
had  tasted  such  sweet,  but  alas,  too  short,  consolation. 
After  having  essayed  to  plow  and  sow  a  poor  little  corner 
of  this  immense  desert,  we  were  obliged  to  abandon  it,  say- 
ing to  ourselves  that  shortly,  no  doubt,  the  briar  and  the 
thorn  would  spring  forth  in  abundance,  and  suffocate  those 
precious  germs  of  salvation,  which  were  already  beginning 
to  grow.  Oh,  how  bitter  and  depressing  were  these  thoughts! 
We  felt  our'  hearts  breaking,  and  we  had  only  strength 
enough  to  supplicate  the  Lord  to  send  to  these  poor 
children  of  darkness,  missionaries  more  worthy  of  bearing 
to  them  the  light  of  the  faith. 

The  evening  before  our  departure,  one  of  the  secretaries 
of  the  Regent  entered  our  lodging,  and  presented  to  us,  in 
his  name,  two  great  ingots  of  silver.  This  attention  on  the 
part  of  the  first  kalon  affected  us  deeply,  but  we  considered 
we  ought  not  to  accept  this  sum.  In  the  evening,  on  going 
to  his  palace  to  bid  him  adieu,  we  took  back  to  him  the 
two  ingots.  We  laid  them  before  him  on  a  small  table, 
protesting  to  him  that  this  proceeding  resulted  from  no  ill- 
feeling  on  our  part ;  that,  on  the  contrary,  we  should  always 
remember,  with  gratitude,  the  good  treatment  we  had  re- 
ceived from  the  Thibetian  government,  during  the  short 
stay  we  had  made  at  Lha-Ssa ;  that  we  had  no  hesitation 
in  expressing  our  belief  that  if  it  had  depended  on  the 
Regent,  we  should  throughout  have  enjoyed  in  Thibet  the 
most  tranquil  and  honorable  repose ;  but  that,  as  to  this 
money,  we  could  not  receive  it  without  compromising  our 
conscience  as  missionaries  and  the  honor  of  our  nation. 


THIBET,  AND   CHINA.  241 

The  Regent  did  not  seem  in  any  degree  irritated  by  this 
proceeding.  He  told  us  that  he  understood  our  conduct, 
and  could  appreciate  the  objection  we  had  expressed ;  that 
he  would  not  insist  on  our  accepting  this  money,  but  that 
still  he  should  be  very  glad  to  make  us  some  present  upon 
separating.  Then  pointing  to  ^a.  dictionary  in  four  languages, 
which  he  had  often  observed  us  turning  over  with  interest, 
he  asked  us  if  this  work  would  be  agreeable  to  us.  We 
thought  we  might  receive  this  present  without  compromis- 
ing in  any  way  the  dignity  of  our  character,  and  we,  on  our 
parts,  expressed  to  the  Regent  how  happy  we  should  be  if 
he  would  deign  to  accept,  as  a  reminiscence  of  France,  the 
microscope  which  had  so  excited  his  curiosity ;  our  offer 
was  kindly  received. 

At  the  moment  of  separation,  the  Regent  rose  and  ad- 
dressed to  us  these  words  : — "  You  are  going  away,  but  who 
can  know  future  events?  You  are  men  of  astonishing 
courage.  Since  you  have  been  able  to  get  thus  far,  I  know 
you  have  in  your  hearts  a  great  and  holy  resolve.  I  think 
you  will  never  forget  it :  for  my  part,  I  shall  always  bear  it  in 
mind.  You  understand  me  :  circumstances  will  not  permit 
me  to  say  more."  "We  understand,"  we  replied  to  the 
Regent,  "  the  full  bearing  of  your  words,  and  we  will 
implore  our  God  to  realize  one  day  the  purpose  they 
express."  We  then  parted,  our  heart  bursting  with  grief, 
from  this  man  who  had  been  so  kind  to  us,  and  by  whose 
means  we  had  formed  the  hope  of  making  known,  with  God's 
help,  the  truths  of  Christianity  to  these  poor  people  of 
Thibet. 

When  we  re-entered  our  house,  we  found  the  Cashmerian 
governor  awaiting  us ;  he  had  brought  us  some  provision 
for  our  journey;  some  excellent  dried  fruits  from  Ladak, 
cakes  made  of  flour,  butter,  and  eggs.  He  insisted  upon 
passing  all  the  evening  with  us,  to  assist  us  in  packing  our 
trunks.  As  he  intended  shortly  to  visit  Calcutta,  we  charged 
him  to  give  intelligence  of  us  to  the  first  Frenchman  he 
should  meet  in  the  English  possessions  in  India.  We  also 
gave  him  a  letter,  which  we  entreated  him  to  get  forwarded 
to  the  representative  of  the  French  government  at  Calcutta. 
In  this  letter  we  briefly  explained  the  circumstances  oj[  our 
stay  in  the  capital  of  Thibet,  and  the  reasons  of  our 
departure. 
16 


242  TRAVELS   IN   TARTAR Y, 

It  seemed  to  us  advisable  to  take  this  measure,  when  we 
were  about  to  commence  a  journey  of  a  thousand  leagues, 
along  frightful  roads  continually  bordered  with  precipices. 
We  thought  that,  if  it  should  be  the  will  of  God  for  us  to 
be  buried  amid  the  mountains  of  Thibet,  our  friends  in 
France  would  at  least  know  what  had  become  of  us. 

The  same  evening,  Samdadchiemba  came  to  bid  us  adieu. 
On  the  day  that  the  Chinese  ambassador  had  resolved  to 
make  us  leave  Thibet,  our  dear  neophyte  had  been  taken 
from  us.  It  is  needless  to  say  how  hard  and  painful  this 
trial  was;  but  to  this  measure,  we  could  not,  either  the 
Regent  or  ourselves,  offer  any  objection.  Samdadchiemba 
was  a  native  of  the  province  of  Kan-Sou,  directly  subject 
to  the  Chinese  authority.  Although  our  influence  with  Ki- 
Chan  was  not  very  great,  yet  we  got  him  to  promise  that 
Samdadchiemba  should  suffer  no  injurious  treatment,  and 
should  be  sent  back  safe  to  his  family.  Ki-Chan  promised 
this,  and  we  have  since  ascertained  that  he  was  true  to  his 
word.  The  Regent  was  full  of  kindness  towards  our  neo- 
phyte. As  soon  as  he  was  separated  from  us,  he  took  care 
that  he  should  want  for  nothing ;  he  even  gave  him  a  sum 
of  money  to  provide  for  his  journey.  With  what  circum- 
stances allowed  us  to  add  to  this,  Samdadchiemba  was 
enabled  to  amass  a  small  fortune,  and  to  place  himself  in  a 
position  to  return  in  a  fitting  manner  to  his  paternal  dwelling. 
We  recommended  him  to  go  to  his  aged  mother,  and  fulfil 
the  duties  which  filial  affection  dictates,  to  instruct  her  in  the 
mysteries  of  the  Christian  faith,  and  to  cause  her  to  enjoy 
at  her  last  moments  the  benefit  of  baptismal  regeneration ; 
then,  when  he  had  closed  her  eyes,  to  return  and  pass  his 
days  among  the  Christians. 

To  say  the  truth,  Samdadchiemba  was  not  an  amiable 
young  man ;  sour,  savage,  and  sometimes  saucy,  he  was  by 
no  means  an  agreeable  fellow-traveler ;  yet  he  had  in  him  a 
groundwork  of  honesty  and  devotion,  quite  capable,  in  our 
opinion,  of  compensating  for  the  perversities  of  his  nature. 
We  felt  at  parting  from  him  a  deep  affliction,  and  all  the 
more  so,  that  we  had  never  suspected  the  existence,  at  the 
bottom  of  our  hearts,  of  so  strong  an  attachment  to  this 
young  man.  But  we  had  made  together  a  long  and  painful 
journey ;  we  had  endured  together  so  many  privations,  and 
so  much  misery,  that,  unconsciously,  our  existence  was,  so 


THIBET,  AND   CHINA.  243 

to  speak,  fused  with  his.  The  law  of  affinity  which  unites 
men  to  each  other,  acts  with  much  more  power  amidst  suffer- 
ing, than  in  prosperity. 

On  the  day  appointed  for  our  departure,  two  Chinese 
soldiers  came,  early  in  the  morning,  to  inform  us  that  the 
Ta-Lao-Ye,  Ly-Kouo-Ngan;  that  is  to  say,  his  Excellency 
Ly,  pacificator  of  kingdoms,  awaited  us  at  breakfast.  This 
personage  was  the  Mandarin  whom  the  ambassador  Ki-Chan 
had  appointed  to  accompany  us  to  China.  We  fulfilled  his 
invitation ;  and,  as  the  departure  was  to  take  place  from  his 
house,  we  had  our  luggage  transported  thither. 

Ly,  the  pacificator  of  kingdoms,  was  a  native  of  Tchang- 
Tou-Fou,  capital  of  the  province  of  Sse-Tchouen ;  he  be- 
longed to  the  hierarchy  of  the  military  mandarins.  For 
twelve  years  he  had  served  in  Gorkha,  a  province  of  Boutan, 
where  he  obtained  rapid  promotion,  and  reaching  the  dignity 
of  Tou-Sse,  with  the  general  command  of  the  troops  guard- 
ing the  frontiers  bordering  on  the  English  possessions,  he 
was  decorated  with  the  blue  button,  and  enjoyed  the  privilege 
of  wearing  in  his  cap  seven  sable  tails.  Ly-Kouo-Ngan  was 
only  forty-five  years  old,  but  you  would  have  taken  him  for 
seventy ;  so  broken  and  battered  was  he  ;  he  had  hardly  any 
teeth  left  in  his  head  ;  his  scanty  hair  was  gray ;  his  dull  and 
glassy  eyes  endured  a  strong  light  with  difficulty ;  his  flabby 
wrinkled  face,  his  totally  withered  hands,  and  his  enormous 
legs,  upon  which  he  could  scarcely  support  his  frame,  all 
bespoke  a  man  exhausted  by  great  excesses.  We  thought 
at  first  that  this  premature  senility  resulted  from  an  immod- 
erate use  of  opium,  but  he  informed  us  himself,  in  our  very 
first  conversation,  that  it  was  brandy  which  had  reduced 
him  to  this  state.  Having  obtained  permission  to  quit  the 
service,  he  was  now  about  to  seek,  in  the  bosom  of  his 
family,  and  by  a  careful  and  severe  diet,  the  restoration  of 
his  shattered  health.  The  ambassador  Ki-Chan  had  in  fact 
hurried  our  departure  in  order  that  we  might  go  in  company 
with  this  Mandarin,  who,  in  his  quality  of  Tou-Sse,  was 
entitled  to  an  escort  of  fifteen  soldiers. 

Ly-Kouo-Ngan  was  very  well  instructed  for  a  military 
Mandarin ;  the  knowledge  he  had  of  the  Chinese  literature, 
and  above  all,  his  eminently  observant  character,  rendered 
his  conversation  effective  and  full  of  interest.  He  spoke 
slowly,  almost  in  a  drawling  manner,  but  he  had  the  faculty 


244  TRAVELS   IN   TARTARY, 

of  giving  to  his  stories  and  general  conversation  a  dramatic 
and  picturesque  turn.  He  was  very  fond  of  philosophical 
and  religious  discussions  ;  he  had  even,  he  said,  magnificent 
projects  of  perfection  for  the  time,  when  quiet  and  unem- 
barrassed in  his  family,  he  should  have  nothing  to  do  but  to 
play  at  chess  with  his  friends,  or  go  and  see  the  play.  He 
believed  neither  in  the  Bonzes  nor  in  the  Lamas ;  as  to  the 
doctrine  of  the  Lord  of  Heaven,  he  scarcely  knew  what  it 
was,  and  required  to  be  initiated  in  it  before  he  embraced  it. 
Meanwhile,  all  his  religion  consisted  in  a  fervent  veneration 
for  the  Great  Bear.  He  affected  aristocratic  manners  and 
exquisite  polish ;  unfortunately,  he  happened  sometimes  to 
forget  himself  and  to  expose  his  altogether  plebeian  origin. 
It  is  superfluous  to  add  that  his  excellency  the  pacificator 
of  kingdoms  was  passionately  fond  of  silver  ingots ;  other- 
wise it  would  have  been  difficult  to  recognize  in  him  a 
Chinese,  much  less  a  Mandarin.  Ly-Kouo-Ngan  had  a 
luxurious  breakfast  prepared  for  us ;  and  his  table  seemed 
to  us  all  the  finer,  as  for  two  years  we  had  been  used  to  live 
almost  like  savages.  The  habit  of  eating  with  our  fingers 
had  nearly  made  us  forget  the  use  of  the  Chinese  chop-sticks. 
When  we  had  finished,  Ly-Kouo-Ngan  informed  us  that 
everything  was  ready  for  departure,  but,  that  before  setting 
out,  it  was  his  duty  to  go  to  the  palace  of  the  ambassador, 
with  his  company  of  soldiers,  to  take  leave.  He  asked  us 
if  we  would  not  accompany  him.  "By all  means,"  we  re- 
plied, "  let  us  go  together  to  the  residence  of  the  ambas- 
sador; you  will  fulfil  your  duty,  and  we  a  politeness." 

We  entered,  our  guide  and  ourselves,  the  apartment  where 
Ki-Chan  sat.  The  fifteen  soldiers  drew  up  in  file  at  the 
threshold  of  the  door,  after  prostrating  themselves  thrice 
and  striking  the  earth  with  their  foreheads.  The  pacifi- 
cator of  kingdoms  did  the  same,  but  the  poor  wretch  could 
not  himself  get  up  again  without  our  assistance.  Accord- 
ing to  our  custom,  we  saluted  by  placing  our  caps  under 
our  arms.  Ki-Chan  opened  the  discourse,  and  addressed  a 
short  speech  to  each  of  us. 

Addressing  us  first,  he  assumed  a  wheedling  tone  :  "  You," 
said  he,  "  are  going  to  return  to  your  country ;  I  do  not 
think  you  have  any  complaint  to  make  of  me ;  my  conduct 
towards  you  has  been  irreproachable.  I  do  not  allow  you 
to  stay  here,  but  this  is  the  will  of  the  Grand  Emperor,  not 


THIBET,  AND   CHINA.  245 

mine.  I  do  not  suffer  you  to  go  to  India,  because  the  laws 
of  the  empire  forbid  it ;  if  it  were  otherwise,  I,  old  as  I  am, 
would  accompany  you  myself  to  the  frontiers.  The  road 
you  are  about  to  travel  is  not  so  horrible  as  you  are  led  to 
imagine  ;  you  will  have,  it  is  true,  a  little  snow,  you  will  pass 
some  high  mountains,  and  some  of  the  days  will  be  cold. 
You  see  I  do  not  conceal  the  truth  from  you.  Why  should 
I  try  to  mislead  you  ?  but  at  all  events,  you  will  have  attend- 
ants to  wait  upon  you,  and  every  evening  you  will  have  a 
lodging  for  the  night  ready  for  you ;  you  will  have  no  need 
to  put  up  a  tent.  Is  not  this  traveling  better  than  that  on 
your  way  hither?  You  will  be  obliged  to  travel  on  horse- 
back ;  I  cannot  give  you  a  palanquin  ;  there  are  none  to  be 
got  in  this  country.  The  report  I  am  going  to  address  to 
the  Grand  Emperor  will  be  sent  in  a  few  days.  As  my 
couriers  go  day  and  night  they  will  pass  you.  When  you 
have  reached  in  safety  the  capital  of  Sse-Tchouen,  the  vice- 
roy, Pao,  will  take  charge  of  you,  and  my  responsibility  will 
be  at  an  end.  You  may  depart  in  confidence  and  with  joy- 
ful hearts.  I  have  sent  on  orders  that  you  shall  be  well 
treated  throughout.  May  the  star  of  happiness  guide  you 
in  your  journey  from  beginning  to  end."  "Although  we 
consider  ourselves  oppressed,"  replied  we  to  Ki-Chan,  "we 
do  not  the  less  on  that  account  offer  up  wishes  for  your  pros- 
perity. Since  it  is  to  dignities  you  aspire,  may  you  recover 
all  those  you  have  lost,  and  attain  still  higher."  "Oh,  my 
star  is  unlucky  !  my  star  is  unlucky  !  "  cried  Ki-Chan,  taking 
a  vigorous  pinch  of  snuff  from  his  silver  box. 

Then  addressing  himself  to  the  pacificator  of  kingdoms, 
his  voice  assumed  a  grave  and  solemn  tone.  "  Ly-Kouo- 
Ngan,"  said  he,  "since  the  Grand  Emperor  allows  you  to 
return  to  your  family,  you  depart ;  you  will  have  these  two 
fellow- travelers,  and  this  circumstance  ought  to  cause  you 
great  joy,  for  the  way,  you  know,  is  long  and  tedious.  The 
character  of  these  men  is  full  of  justice  and  gentleness ;  you 
will  therefore  live  with  them  in  perfect  harmony.  Take  care 
never  to  sadden  their  hearts,  by  word  or  deed.  Another 
important  thing  I  have  still  to  say  :  As  you  have  served  the 
empire  for  twelve  years  on  the  frontiers  of  Gorkha,  I  have 
commanded  the  paymaster  to  send  you  500  ounces  of  silver ; 
it  is  a  present  from  the  Grand  Emperor."  At  these  words 
Ly-Kouo-Ngan,  finding  all  at  once  an  unwonted  suppleness 


246  TRAVELS   IN   TAKTARY, 

in  his  iCgs,  threw  himself  on  his  knees  with  vehemence  : 
"The  heavenly  beneficence  of  the  great  Emperor,"  said  he, 
"  has  always  surrounded  me  on  every  side,  but,  unworthy 
servant  that  I  am,  how  could  I  receive  a  further  signal  favor 
without  blushing?  I  address  my  heartfelt  supplications  to 
the  ambassador,  that  I  may  hide  my  face  from  him,  and 
withdraw  myself  from  this  undeserved  graciousness."  Ki- 
Chan  replied  :  "  Do  you  imagine  the  Grand  Emperor  will 
thank  you  for  your  disinterestedness?  What  are  a  few 
ounces  of  silver?  Go,  receive  this  small  sum,  as  it  is  offered 
to  you ;  it  will  furnish  you  with  tea  to  offer  to  your  friends ; 
but  when  you  get  home,  take  care  not  to  begin  drinking 
brandy  again.  If  you  wish  to  live  a  few  years  longer,  you  must 
deny  yourself  brandy.  I  say  to  you  this,  because  a  Father 
and  Mother  ought  to  give  their  children  good  advice."  Ly- 
Kouo-Ngan  struck  the  earth  thrice  with  his  forehead,  and 
then  rose  up  and  placed  himself  beside  us.  Ki-Chan  then 
harangued  the  soldiers,  and  changed  his  tone  for  the  third 
time.  His  voice  was  sharp,  abrupt,  and  sometimes  border- 
ing on  anger.  "  And  you  soldiers  !  "  At  these  words  the 
fifteen  soldiers,  as  though  moved  by  one  string,  fell  together 
on  their  knees,  and  retained  that  position  all  the  time  of 
the  harangue.  "  Let  me  see,  .how  many  are  there  of  you  ? 
You  are  fifteen,  I  think,"  and  at  the  same  time  he  counted 
them  with  his  finger ;  "  yes,  fifteen  men ;  you,  fifteen  sol- 
diers, are  about  to  return  to  your  own  province ;  your  service 
is  fulfilled ;  you  will  escort  your  Tou-Sse  to  Sse-Tchouen, 
as  also  these  two  strangers.  On  the  way  you  will  serve  them 
faithfully,  and  take  care  to  be  always  respectful  and  obedi- 
ent. Do  you  clearly  understand  what  I  say  ?  "  "  Yes,  we 
do."  "When  you  pass  through  the  villages  of  the  Poba 
(Thibetians)  beware  that  you  do  not  oppress  the  people. 
At  the  stations  take  care  not  to  rob  or  pillage  the  property 
of  any  person.  Do  you  clearly  understand?"  "Yes,  we 
do."  "Do  not  injure  the  flocks,  respect  the  cultivated 
fields,  do  not  set  fire  to  the  woods.  Do  you  clearly  under- 
stand me?  "  "  Yes,  we  do."  "  Among  yourselves  let  there 
always  be  peace  and  harmony.  Are  you  not  all  soldiers  of 
the  empire  ?  Do  not  then  abuse  or  quarrel  with  one  another. 
Do  you  understand  clearly?"  "Yes,  we  do."  "Whoever 
conducts  himself  badly,  let  him  not  hope  to  escape  chastise- 
ment ;  his  crime  will  be  investigated  attentively,  and  severely 


THIBET,  AND   CHINA.  247 


Adieu  of  Ki-Chan. 

punished.  Do  you  clearly  understand ?"  "Yes,  we  do." 
"As  you  understand,  obey  and  tremble."  After  this  brief 
but  energetic  peroration,  the  fifteen  soldiers  struck  the 
ground  with  their  foreheads  thrice  and  rose. 

Just  as  we  were  leaving  the  residence  of  the  ambassador, 
Ki-Chan  drew  us  apart,  to  say  a  few  words  in  private.  "  In 
a  little  while,"  said  he,  "I  shall  leave  Thibet,  and  return 
to  China.1  In  order  that  I  may  not  be  too  much  encum- 
bered with  luggage,  on  my  departure,  I  am  going  to  send 
two  large  cases  with  you ;  they  are  covered  with  the  hide 
of  a  long-haired  ox."  He  then  told  us  the  characters  with 
which  they  were  marked.  "  These  two  cases,"  added  he, 
"  I  recommend  to  your  care.  Every  evening,  when  you 
reach  the  station,  have  them  deposited  in  the  place  where 
you  yourselves  pass  the  night.  At  Tching-Tou-Fou,  capital 
of  Sse-Tchouen,  you  will  commit  them  to  the  care  of  Pao- 
Tchoung-Tang,  viceroy  of  the  province.  Keep  a  good  eye 

1  Ki-Chan,  in  fact,  is  now  viceroy  of  the  province  of  Sse-Tchouen. 


248  TRAVELS   IN   TARTARY, 

on  your  own  property,  for  in  the  route  you  will  pursue, 
there  are  many  petty  thieves."  Having  assured  Ki-Chan 
that  we  would  observe  his  recommendation,  we  rejoined 
Ly-Kouo-Ngan,  who  was  waiting  for  us  on  the  threshold  of 
the  great  entrance  gate. 

It  was  rather  curious  that  the  Chinese  ambassador  should 
think  fit  to  confide  his  treasure  to  us,  whilst  he  had  at  his 
disposal  a  Grand  Mandarin,  who  was  naturally  called  upon 
by  his  position  to  render  him  this  service.  But  the  jealousy 
which  Ki-Chan  felt  towards  strangers  did  not  make  him 
forget  his  own  interests.  He  considered,  no  doubt,  that  it 
would  be  more  safe  to  trust  his  cases  to  missionaries  than  to  a 
Chinese,  even  though  the  Chinese  was  a  Mandarin.  This 
token  of  confidence  gave  us  great  pleasure.  It  was  a  hom- 
age rendered  to  the  probity  of  Christians,  and,  at  the  same 
time,  a  bitter  satire  upon  the  Chinese  character. 

We  proceeded  to  the  house  of  Ly-Kouo-Ngan,  where 
eighteen  horses,  ready  saddled,  were  awaiting  us  in  the 
courtyard.  The  three  best  were  standing  apart,  reserved 
for  the  Tou-Sse  and  ourselves.  The  fifteen  others  were  for 
the  soldiers,  and  each  was  to  take  the  one  which  fell  to  him 
by  lot. 

Before  we  mounted,  a  strong-limbed  Thibetian  female, 
very  fairly  dressed,  presented  herself :  she  was  the  wife  of 
Ly-Kouo-Ngan.  He  had  been  married  to  her  six  years,  and 
was  about  to  leave  her  forever ;  he  only  had  one  child  by 
her,  which  had  died  in  its  infancy.  As  these  two  conjugal 
halves  were  never  again  to  see  each  other,  it  was  but 
natural  that  at  the  moment  of  so  afflicting  a  separation, 
there  should  be  a  few  words  of  adieu.  The  thing  was  pub- 
licly done,  and  in  the  following  manner :  "  We  are  going 
to  part,"  said  the  husband,  "  do  you  stay  here  and  sit 
quietly  in  your  room."  "  Go  in  peace,"  replied  the  wife, 
"go  hence  in  peace,  and  take  care  of  the  swellings  in  your 
legs."  She  then  put  her  hand  before  her  eyes,  to  make 
believe  she  was  crying.  "  Look  here,"  said  the  pacificator 
of  kingdoms,  turning  to  us,  "  they  are  odd  people  these 
Thibetian  women.  I  leave  her  a  well-built  house,  and 
plenty  of  furniture  almost  new,  and  yet  she  is  going  to  cry 
— is  she  not  content?  " 

After  this  adieu,  so  full  of  unction  and  tenderness,  every 
one  mounted,  and  the  party  set  out  down  the  streets  of 


THIBET,  AND   CHINA. 


249 


Ltta-Ssa,  taking  care    to  select  those  less  encumoered  with 
Lamas. 

When  we  were  out  of  the  town,  we  perceived  a  large 
group  awaiting  us.  They  were  those  inhabitants  of  Lha- 
Ssa  with  whom  we  had  had  more  intimate  acquaintance, 
during  our  stay  in  that  town.  Many  of  them  had  begun  to 
learn  the  truths  of  Christianity,  and  seemed  to  us  sincerely 


Parting  of  Li-Kouo-Ngan  with  his  wife. 

disposed  to  embrace  our  holy  religion ;  they  had  assembled 
-  on  our  road  to  salute  us  and  offer  us  a  farewell  khata.  We 
observed,  amongst  them,  the  young  physician,  still  wearing 
on  his  breast  the  cross  we  had  given  him.  We  dismounted, 
and  addressed  to  these  Christian  hearts  a  few  words  of  con- 
solation ;  we  exhorted  them  courageously  to  renounce  the 
superstitious  worship  of  Buddha,  to  adore  the  God  of  the 
Christians,  and  ever  to  have  full  trust  in  his  infinite  mercy. 
Oh,  how  cruel  was  that  moment,  when  we  were  obliged  to 
part  from  these  well-beloved  Catechumens,  to  whom  we 
had  as  yet  only  pointed  out  the  path  of  eternal  salvation 


250  TRAVELS   IN   TARTARY. 

without  being  able  to  guide  their  first  steps  !  Alas  !  we 
could  do  nothing  further  for  them,  except  to  implore  Divine 
Providence  to  have  compassion  on  these  souls  redeemed  by 
the  blood  of  Jesus  Christ. 

As  we  were  remounting,  we  saw  a  horseman  advancing 
towards  us  at  full  gallop.  It  was  the  governor  of  the  Cash- 
merians,  who  had  resolved  to  accompany  us  as  far  as  the 
river  Bo-Tchou.  We  were  extremely  touched  by  so  friendly 
an  attention,  which,  however,  did  not  surprise  us  at  all  on 
the  part  of  a  sincere  and  devoted  friend,  who  had  given  us 
repeated  proofs  of  his  attachment  during  our  stay  at  Lha-Ssa. 

The  arrival  of  the  governor  of  the  Cashmerians  occasioned 
us  to  ride  on  slowly,  for  we  had  much  to  say.  At  length, 
after  an  hour's  march,  we  reached  the  borders  of  the  Bo- 
Tchou.  We  found  there  a  Thibetian  escort,  which  the 
Regent  had  ordered  to  conduct  us  to  the  frontiers  of  China; 
it  was  composed  of  seven  men  and  a  Grand  Lama,  bearing  the 
title  of  Dheba  (governor  of  a  district) .  With  the  Chinese 
escort,  we  formed  a  caravan  of  twenty-six  horsemen,  with- 
out counting  the  drivers  of  a  large  herd  of  oxen  that  carried 
our  baggage. 

Two  large  ferry-boats  were  ready  to  receive  the  horsemen 
and  the  horses ;  the  latter  jumped  in  at  a  single  bound, 
and  drew  up  in  a  line,  one  beside  the  other.  It  was  easy 
to  see  this  was  not  the  first  time  they  had  performed  this 
maneuver.  The  men  then  entered,  with  the  exception  of 
the  Dheba,  Ly-Kouo-Ngan,  and  ourselves.  We  saw  that  they 
were  going  to  convey  us  across  the  river  in  a  rather  more 
aristocratic  manner;  we  looked  in  every  direction,  but  saw 
no  means  of  transit.  "How,  then,  are  we  to  go  over?" 
"Look  below  there,"  they  replied,  "see  the  boat  coming." 
We  turned  our  eyes  in  the  direction  indicated,  and  we  per- 
ceived, in  fact,  a  boat  and  a  man  coming  across  the  fields, 
but,  contrary  to  the  usual  practice,  it  was  the  boat  that  was 
carried  by  the  man,  and  not  the  man  by  the  boat.  This 
boatman,  running  with  his  back  laden  with  a  large  boat,  was 
a  thing  monstrous  to  behold.  As  soon  as  he  reached  the 
river  side,  he  quietly  set  down  his  load,  and  pushed  the 
boat  into  the  water  without  the  least  effort.  It  was  clearly 
one  thing  or  the  other :  either  the  man  was  of  prodigious 
strength,  or  the  boat  of  extreme  lightness.  We  looked  at 
*he  man,  and  saw  nothing  extraordinary  in  him ;  we  ap- 


THIBET,  AND   CHINA.  25 1 

preached  the  boat,  examined  it,  touched  it,  and  the  prob- 
lem was  solved.  This  large  boat  was  made  of  ox-hide 
solidly  sewn  together;  inside,  a  few  light  bamboo  sticks 
served  to  keep  it  in  shape. 

After  having  heartily  shaken  hands  with  the  Cashmerian 
governor,  we  entered  the  boat,  but  we  nearly  burst  it  the 
first  step  we  made.  They  had  forgotten  to  tell  us  that  we 
must  only  tread  on  the  bamboo  rods.  When  we  were  all 
embarked,  the  boatman  pushed  off  with  a  long  pole,  and  in 
the  twinkling  of  an  eye  we  were  on  the  other  side  of  the 
river ;  we  sprang  ashore,  and  the  owner  taking  the  boat  on 
his  back,  went  off  across  the  fields. 

These  hide-boats  have  the  disadvantage  of  not  remaining 
long  in  the  water  without  rotting.  Each  time  they  are  done 
with,  the  boatmen  take  care  to  turn  them  upside  down  on 
the  beach,  to  let  them  dry.  Perhaps  by  varnishing  them 
well,  they  might  be  preserved  from  the  action  of  the  water, 
and  rendered  capable  of  enduring  a  longer  navigation. 

When  we  were  mounted,  we  cast  a  last  look  on  the  town 
of  Lha-Ssa,  still  visible  in  the  distance,  and  said  in  our 
hearts  :  "  Oh,  my  God,  thy  will  be  done  !  "  and  followed  in 
silence  the  progress  of  the  caravan.  It  was  the  1 5th  of 
March,  1846. 


Scene  on  the  River  Bo-tchou. 


Bridge  of  Ghiamda. 


CHAPTER  VIII. 

Chinese  Account  of  Thibet— Mountain  of  Loumma-Ri— Arrival  at  Ghiamda— Visit 
of  Two  Military  Mandarins— Accident  on  a  Wooden  Bridge— The  Unicorn— Pas- 
sage of  a  Glacier— Appearance  of  Lha  Ri— Ascent  of  Chor-Kon-La— Frightful 
Road  to  Alan-To—Village  of  Lang- Ki-Tsoung-  Famous  Mountain  of  Tanda— 
Catastrophe  of  Kia-Yu-Kiao — Passage  of  the  Celebrated  Plateau  of  Wa-Ho — 
Arrival  at  Tsiamdo. 

LEAVING  Lha-Ssa  we  traveled  for  several  days,  amid  a 
large  valley  entirely  cultivated,  and  where  we  remarked  on 
every  side  numerous  Thibetian  farms,  generally  surrounded 
252 


THIBET,  AND   CHINA.  253 

by  trees.  The  labors  of  agriculture  had  not  yet  com- 
menced, for  in  Thibet  the  winters  are  always  long  and 
severe.  Herds  of  goats  and  bellowing  oxen  were  wandering 
dejectedly  about  the  dusty  fields,  biting  every  now  and  then 
at  the  hard  roots  of  the  tsing-kou,  with  which  the  ground  was 
covered ;  this  species  of  barley  is  the  chief  culture  of  these 
poor  regions. 

The  entire  valley  is  composed  of  a  number  of  small  fields, 
separated  from  one  another  by  thick  low  fences,  made  of 
large  stones.  The  clearing  of  this  stony  ground  doubtless 
costs  the  original  cultivators  much  fatigue.  These  enormous 
stones  had  to  be  dug  out  of  the  ground  one  after  the  other, 
and  rolled  with  labor  to  the  borders  of  the  fields. 

At  the  time  of  our  passing,  the  country  presented  a  dull 
and  melancholy  aspect.  The  landscape,  however,  was 
animated  at  intervals  by  caravans  of  Lamas,  who,  singing 
and  dancing,  were  going  to  the  solemn  festival  of  the  Lha- 
Ssa-Morou.  Shouts  of  joy  and  laughter  issued  now  and 
then  from  the  farmhouses  on  the  roadside,  and  informed  us 
that  the  rejoicings  for  the  new  year  were  not  yet  at  an  end. 

Our  first  stage  was  a  short  one.  We  stopped  some  time 
before  sunset,  at  Detsin-Dzoug,  a  large  village,  six  leagues 
(60  lis)  distant  from  Lha-Ssa. 

A  large  house  had  been  previously  got  ready  for  the  ac- 
commodation of  the  caravan.  As  soon  as  we  had  alighted, 
we  were  introduced,  by  the  governor  of  the  village,  to  a 
room,  in  the  midst  of  which  flamed  a  magnificent  fire  of 
argols,  in  a  large  earthen  basin.  We  were  invited  to  seat 
ourselves  on  thick  cushions  of  green  Pou-Lou,  and  we  were 
served  immediately  with  buttered  tea.  We  were,  in  fact, 
surrounded  by  such  care  and  attention,  that  oui;  hearts 
began  to  open.  This  kind  of  traveling  seemed  marvelous 
to  us.  What  a  contrast  to  the  hard  and  laborious  life  we 
had  spent  in  the  desert,  where  a  halt  was  only  an  aggrava- 
tion of  misery  to  us.  To  travel  without  being  obliged  to 
pitch  a  tent,  and  to  see  to  the  animals,  without  being  put 
to  any  straits  for  .fuel  and  food,  seemed  the  realization  of  a 
brilliant  Utopia.  As  soon  as  we  dismounted,  to  find  a  warm 
room,  and  a  large  pitcher  of  buttered  tea,  was  for  us  ab- 
solute sybaritism. 

Soon  after  our  arrival  we  received  the  official  visit  of  the 
Grand  Lama,  whom  the  Regent  had  appointed  to  accom- 


254  TRAVELS   IN   TARTAR Y, 


Chinese  Musical  Instruments. 

pany  us  to  the  frontiers  of  China,  and  with  whom  we  had 
as  yet  merely  exchanged  a  few  compliments  as  we  crossed 
the  river.  This  individual  called  Dsiamdchang,  that  is  to 
say,  the  musician,  was  a  thick-set  man,  about  50  years  of 
age,  who  had  fulfilled  administrative  functions  in  several 
parts  of  Thibet.  Before  being  recalled  to  Lha-Ssa,  he  oc- 
cupied the  post  of  Dheba-general,  in  a  district  some  little 
distance  from  Ladak ;  his  large  and  somewhat  wrinkled 
countenance  was  full  of  good  nature.  His  character  par- 
took of  the  frankness  and  open  disposition  of  a  child.  He 
told  us  that  the  Regent  had  commanded  him  to  come  here 
expressly  on  our  account,  that  he  might  see  we  wanted 
nothing,  during  the  time  we  were  in  the  regions  subject  to 
the  Tale'-Lama.  He  then  presented  to  us  two  young 
Thibetians,  on  whom  he  pronounced  a  long  and  pompous 
eulogium.  "These  two  men,"  said  he,  "have  been  spe- 


THIBET,  AND  CHINA.  255 

cially  appointed  to  serve  you  on  the  way.  Whatever  you 
command  them  to  do,  that  they  must  do  punctually.  As 
to  your  refreshments,"  added  he,  "as  you  are  not  accus- 
tomed to  the  Thibetian  cookery,  it  has  been  arranged  that 
you  shall  take  them  with  the  Chinese  Mandarin." 

After  a  brief  conversation  with  the  Lama  Dsiamdchang, 
we  had,  in  fact,  the  honor  to  sup  in  the  company  of  Ly,  the 
pacificator  of  kingdoms,  who  lodged  in  a  chamber  contigu- 
ous to  our  own.  Ly-Kouo-Ngan  was  very  complaisant,  and 
gave  us  a  great  deal  of  information  about  the  route  we  were 
to  pursue,  and  which  he  himself  was  now  traveling  for  the 
eighth  time.  That  we  might  be  enabled  to  have  every  day 
correct  notions  of  the  countries  through  which  we  were 
passing,  he  lent  us  a  Chinese  work,  containing  an  itinerary 
from  Tching-Tou,  the  capital  of  Sse-Tchouen  to  Lha-Ssa. 
This  book  is  entitled  "  Oui-Tsang-Thou-Tchi,"  that  is  to 
say,  "A  description  of  Thibet,  with  engravings."  This 
compilation,  from  various  Chinese  notices  of  Thibet,  was 
drawn  up  by  a  Mandarin  named  Lou-Houa-Tchou,  who,  in 
the  $ist  year  of  Kien-Long  (1786),  was  charged  with  the 
commissariat  of  the  Chinese  army.  Father  Hyacinthe,  the 
Russian  archimandrite  at  Peking,  published  a  translation  of 
this  sort  of  geography  of  Thibet.  M.  Klaproth,  after  having 
revised,  corrected,  and  enriched  with  notes  the  work  of  the 
Russian  translator,  inserted  it  in  the  Journal  Asiatique.1 
The  portion  of  this  Chinese  work  which  concerns  the  route 
from  Lha-Ssa  to  the  province  of  Sse-Tchouen,  and  which 
we  had  daily  before  us  during  our  journey,  is  extraordinarily 
exact ;  but  this  dry  and  laconic  itinerary  can  be  of  no  in- 
terest except  to  persons  occupying  themselves  specially  with 
geography,  or  who  travel  through  the  places  it  mentions. 
It  is  merely  an  arid  nomenclature,  stage  by  stage,  of  the 
places  you  find  on  the  way.  To  give  an  idea  of  it,  we  will 
transcribe  the  article  relative  to  our  first  day's  journey. 

"  From  Detsin-Dzoug  to  the  halt  of  Tsai-Li. 
"  From  Tsai-Li  to  the  inn  at  Lha-Ssa. 

"  At  Detsin-Dzoug  there  are  several  inns,  in  which 
travelers  generally  stop  for  some  time ;    near  the 

1  Nouveau  Journal  Asiatique,  ist  series,  tome  iv.  and  vi. 


256  TRAVELS   IN   TARTARY, 

road  is  a  post-house.     Thence  a   journey  of  40  lis 

takes  you  to  the  convent  of  Tsai-Li 40  lis. 

"  At  Tsai  Li,  there  is  a  Dheba  who  supplies  travelers 
with  wood  and  hay ;  this  district  is  separated  only 
by  a  river  from  the  territory  of  Lha-Ssa ;  you  reach 
this  last  place,  after  a  journey  of  20  lis;  there  is  a 
military  commandant  there 20  lis. 


Total 60  lis.' 


We  set  out  from  Detsin-Dzoug  before  daybreak,  for  we 
had  a  long  way  to  go.  We  followed  the  same  valley  we 
had  entered,  on  quitting  the  town  of  Lha-Ssa.  But  as  we 
advanced,  the  mountains,  with  which  this  large  plain  is  sur- 
rounded, rose  insensibly  in  the  horizon,  and  seemed  to  draw 
near  us  ;  the  valley  grew  narrower  and  narrower ;  the  ground 
became  more  and  more  stony;  the  farms  less  frequent; 
and  the  population  lost  by  degrees  that  appearance  of  refine- 
ment and  civilization  which  is  always  observable  in  the  en- 
virons of  large  towns.  After  a  rapid  and  uninterrupted 
march  of  80  lis  we  stopped  to  take  a  little  repose  and  re- 
freshment in  a  large  and  ruinous  Buddhist  convent,  which 
served  as  a  residence  for  some  old  ragged  Lamas.  The 
poverty  in  which  they  lived  rendered  them  unable  to  offer 
to  the  staff  of  the  caravan  anything  but  tea  with  milk,  a  pot 
of  beer,  and  a  small  roll  of  butter.  However,  by  adding  to 
these  provisions  some  biscuit  and  a  leg  of  mutton  which 
the  cook  of  Ly-Kouo-Ngan  had  been  civil  enough  to  prepare 
for  us  on  the  previous  evening,  we  realized  a  sufficiently 
substantial  repast. 

As  soon  as  we  had  satisfied  our  appetite  and  refreshed 
our  limbs,  we  thanked  these  poor  religious  Buddhists  with 
a  khata,  or  scarf  of  blessings,  and  then  remounted  our 
horses.  It  was  already  late,  and  we  had  yet  40  lis  to  go 
before  we  reached  our  night  stage.  It  was  pitch-dark  when 
we  arrived  at  Midchoukoung.  Our  first  care  was  to  summon 
our  Thibetian  grooms,  and  bid  them  get  ready  our  beds  as 
soon  as  possible.  We  considered  that  after  a  long  journey 
on  a  bad  horse,  we  might  dispense  with  ceremony.  After 
partaking  of  a  light  repast,  and  saying  our  prayers,  we 
wished  a  good  night  to  the  Pacificator  of  Kingdoms,  and  to 


THIBET,  AND   CHINA.  257 

the  Lama  musician,  and  proceeded  to  bury  ourselves  under 
the  coverlid. 

Next  day,  when  we  put  our  heads  out  of  bed,  the  sun  was 
already  shining  in  all  its  splendor,  yet  all  was  quiet  in  the 
courtyard  of  the  inn ;  we  could  hear  neither  the  bellowing 
of  the  yaks,  nor  the  neighing  of  the  horses,  nor  anything 
indicating  preparations  for  the  departure  of  a  caravan.  We 
rose,  and  after  rubbing  our  eyes,  opened  the  door  of  our 
room  to  see  how  matters  stood.  We  found  Ly-Kouo-Ngan 
and  the  Lama  Dsiamdchang  seated  in  a  corner  of  the  court- 
yard, quietly  basking  in  the  rays  of  the  sun.  As  soon  as 
they  saw  us  they  approached,  and  told  us  in  an  infinitely 
roundabout  manner,  that  we  should  be  obliged  to  halt  for 
one  day,  as  there  were  difficulties  in  procuring  horses  and  a 
change  of  oxen.  "  This  is  very  bad  news,"  said  they ;  "  this 
mischance  is  very  unfortunate,  but  we  cannot  help  it ;  the 
circumstances  of  the  new-year's  festival  is  the  sole  cause  of 
this  delay."  "  On  the  contrary,"  said  we,  "  this  is  excellent 
news ;  we  are  in  no  sort  of  hurry.  Let  us  go  quietly,  and 
rest  frequently  on  the  way,  and  all  will  go  well."  These 
words  relieved  our  two  guides  from  a  great  embarrassment. 
These  good  people  imagined  that  we  should  quarrel  with 
them,  because  it  was  necessary  to  make  a  day's  halt ;  they 
were  prodigiously  mistaken.  If,  in  our  previous  travels, 
delays  had  been  sources  of  grievous  vexation  to  us,  the 
reason  was  that  we  had  an  object  in  view,  and  that  we  were 
eager  to  attain  it.  But  now  this  was  not  the  case,  and  we 
wished,  as  much  as  possible,  to  travel  like  gentlemen.  We 
felt,  besides,  that  it  was  not  logical  to  go  at  a  running  pace 
from  a  place  from  which  we  had  been  expelled. 

Midchoukoung  is  a  stage  where  you  change  your  oulah, 
that  is,  the  horses,  beasts  of  burden,  and  guides.  These 
services  are  kept  up  by  the  Thibetian  government,  all  the 
way  from  Lha-Ssa  to  the  frontiers  of  China.  The  Chinese 
or  Thibetian  public  officers,  who  make  official  inspections  of 
the  roads,  are  alone  allowed  to  avail  themselves  of  these 
sources.  The  government  of  Lha-Ssa  gives  them  a  passport 
upon  which  is  stated  the  number  of  men  and  animals  that 
the  villages,  subject  to  the  contribution  of  the  oulah,  must 
furnish. 

The  Chinese  account  of  Thibet  gives  the  following  account 
of  this  compulsory  service  :  "  As  respects  the  local  service 


258  TRAVELS   IN   TARTARY, 

called  oulah,  all  those  who  have  any  fortune,  whether  men  or 
women,  are  compelled  to  supply  it ;  even  those  who  come 
from  the  most  distant  countries,  if  they  occupy  a  house  to 
themselves,  are  not  exempt  from  it.  The  number  of  men 
each  person  must  furnish  for  this  service  is  regulated  by  the 
fortune  of  each  individual.  The  elders  and  the  Dhebas 
determine,  according  to  the  size  of  each  house,  the  number 
of  men,  etc.,  it  must  furnish  to  the  oulah ;  each  village  pro- 
vides three,  four,  and  sometimes  as  many  as  ten  men.  The 
smaller  families  employ  poor  people  as  substitutes,  paying 
them  wages.  People  beyond  sixty  years  of  age  are  exempt 
from  the  burden.  If  the  public  service  requires  it,  they 
exact  oxen  and  horses,  asses  and  mules  from  the  dwellings 
of  the  rich ;  the  poor  people  club  together,  and  three  or 
four  houses  give  one  beast." 

The  Chinese  Mandarins,  who  always  try  to  make  money 
out  of  everything,  find  means  to  speculate  in  the  oulah  with 
which  the  Thibetian  government  furnishes  them.  Before 
leaving  Lha-Ssa,  they  maneuver,  by  all  imaginable  means, 
to  have  set  forth  on  their  road-bill  a  great  number  of  animals ; 
they  then  take  as  many  as  are  actually  necessary,  and  re- 
ceive, instead  of  the  rest,  a  compensation  in  money,  which 
the  wealthy  Thibetians  much  prefer  to  give  them  than  to 
expose  their  animals  to  the  perils  of  the  road.  Others  claim 
the  whole  oulah,  and  employ  it  to  transport  into  China 
Thibetian  merchandise.  Ly-Kouo-Ngan,  whom  we  had 
heard  declare  so  energetically  his  disinterestedness,  when 
the  ambassador  Ki-Chan  offered  him  a  present  on  the  part 
of  the  Emperor,  showed  feelings  much  less  generous  in  re- 
lation to  the  oulah. 

During  the  day  we  passed  at  Midchoukoung,  his  road-bill 
accidentally  fell  into  our  hands,  and  we  were  much  surprised 
to  read  there  that  we  had  been  allotted  two  horses  and 
twelve  long-haired  oxen.  Yet  our  entire  baggage  was  two 
portmanteaus  and  a  few  bed  things.  "  What  do  all  these 
oxen  mean?  "  inquired  we  of  the  Pacificator  of  Kingdoms  ; 
"do  we  need  twelve  beasts  to  carry  two  portmanteaus?" 
"  Oh,  it's  a  mistake  of  the  secretary,"  replied  he ;  and  out 
of  politeness,  we  affected  to  be  perfectly  satisfied  with  the 
answer. 

It  often  happens,  however,  that  the  Chinese  make  gross 
mistakes  as  to  their  speculations  in  the  oulah ;  they  find,  on 


THIBET,  AND   CHINA.  259 

the  way,  for  example,  some  Thibetian  tribes  who  are  not  at 
all  disciplined  to  this  kind  of  contribution.  It  is  in  vain 
they  point  out  to  thece  rude  and  fierce  mountaineers  the 
road-bill  sealed  with  the  seal  of  the  Tal£-Lama  and  that  of 
the  Chinese  ambassador ;  they  remain  inexorable.  To  every- 
thing that  is  said  to  them,  as  an  inducement  to  submit  to 
the  law,  they  have  but  this  answer  :  "  For  a  guide  you  will 
give  so  much ;  for  a  horse,  so  much ;  for  a  yak,  so  much ;  " 
until,  at  last,  Chinese  diplomacy  is  pushed  into  a  corner, 
and  the  oulah  is  paid.  The  inhabitants  of  the  district  of 
Midchoukoung  treated  us  with  great  politeness  and  courtesy : 
the  chiefs  of  the  village  had  a  spectacle  got  up  for  us,  by  a 
troop  of  buffoons,  who  were  assembled  for  the  new-year's 
festival.  The  large  courtyard  of  the  inn,  where  we  lodged, 
served  for  a  theater :  first,  the  artists,  masked,  and  fantasti- 
cally dressed,  performed  for  some  time,  wild,  deafening 
music,  in  order  to  summon  to  the  play  the  inhabitants  of 
the  neighborhood.  When  all  were  come,  and  arranged  in 
a  circle  round  the  stage,  the  Dheba  of  Midchoukoung  ap- 
proached in  a  solemn  manner  to  offer  to  our  two  guides, 
and  to  ourselves,  a  scarf  of  blessings,  and  invited  us  to  take 
our  places  on  four  thick  cushions  which  had  been  placed  at 
the  foot  of  a  large  tree,  that  rose  from  an  angle  of  the 
court.  As  soon  as  we  were  seated,  all  the  troop  of  players 
put  themselves  in  motion,  and  executed  to  the  sound  of 
music  a  sort  of  satanic  round,  the  rapidity  of  which  nearly 
made  our  heads  swim ;  then  came  leaping,  jumping,  pirouet- 
ting, feats  of  strength,  combats  with  wooden  sabers;  the 
whole  accompanied  alternately  by  songs,  dialogues,  music, 
and  imitations  of  the  cries  of  wild  beasts.  Among  this 
troop  of  comedians,  there  was  one  more  grotesquely  masked 
than  the  others,  who  acted  as  a  sort  of  clown  to  the  ring, 
monopolizing  the  jests  and  repartees.  We  had  not  knowl- 
edge enough  of  the  Thibetian  language  to  appreciate  his 
sallies  ;  but  judging  from  the  stamping  of  feet,  and  the  shouts 
of  laughter  of  the  audience,  he  seemed  to  acquit  himself 
wonderfully  as  a  wit.  Altogether,  the  exhibition  was  amus- 
ing enough;  the  Thibetians  were  perfectly  enthusiastic. 
When  they  had  danced,  leaped,  and  sung  for  upwards  of 
two  hours,  the  performers  ranged  themselves  in  a  semicircle 
around  us,  took  off  their  masks,  and  put  their  tongues  in  their 
cheeks  at  us,  with  profound  bows.  Each  of  us  presented  to 


260  TRAVELS   IN   TARTARY, 

the  chief  of  the  troop  a  scarf  of  blessings,  and  the  curtain 
fell. 

In  the  afternoon,  we  invited  Ly-Kouo-Ngan  to  a  short 
walk.  Notwithstanding  the  indifferent  elasticity  possessed 
by  his  legs,  he  acceded  to  our  proposal  with  good  grace, 
and  we  proceeded  together  to  explore  the  country.  The 
village  of  Midchoukoung  is  populous ;  but  everything  an- 
nounces that  its  inhabitants  are  living  in  anything  but  a 
state  of  comfort.  The  houses  are  generally  built  of  stones 
strongly  cemented  with  glazed  earth ;  a  great  many  are 
crumbling  away,  the  ruins  serving  as  a  retreat  for  troops  of 
'large  rats.  Some  small  Buddhist  altars,  carefully  lime- 
washed,  are  the  only  constructions  that  exhibit  any  cleanli- 
ness, and  their  whiteness  presents  a  remarkable  contrast 
with  the  gray,  smoky  hue  of  the  village.  Midchoukoung 
has  a  Chinese  guard,  composed  of  four  soldiers  and  an  under 
corporal.  These  men  keep  a  few  horses,  and  their  bar- 
racks serve  as  a  stage  for  the  couriers  who  carry  the  des- 
patches of  the  Chinese  government. 

On  reentering  the  inn,  we  found  in  the  courtyard,  which 
in  the  morning  had  been  used  as  a  theater,  a  noisy  assembly 
of  men  and  beasts.  They  were  occupied  in  collecting  our 
oulah,  which  was  settled  at  twenty-eight  horses,  seventy 
oxen,  and  twelve  guides.  At  the  commencement  of  the 
night,  the  Dheba  came  to  inform  us  that  all  was  done  in 
accordance  with  the  sacred  ordinance  of  the  Tale- Lama, 
and  that  on  the  morrow  we  could  depart  at  an  early  or  late 
hour  as  we  pleased.  At  the  dawn  of  day  we  mounted  our 
horses,  and  bade  adieu  to  Midchoukoung.  After  some  hours' 
journey,  we  left,  as  through  the  extremity  of  a  large  funnel, 
the  great  valley  in  which  we  had  been  traveling  since  we 
left  Lha-Ssa,  and  emerged  into  a  wild  uncultivated  region. 
For  five  days  we  journeyed  on  in  a  labyrinth,  now  to  the 
right,  now  to  the  left,  and  sometimes  retracing  our  steps, 
in  order  to  avoid  abysses  and  inaccessible  mountains.  We 
were  perpetually  in  the  depths  of  ravines,  or  on  the  pre- 
cipitous and  rocky  banks  of  torrents;  our  horses  rather 
leaped  than  walked.  The  most  vigorous  animals,  not  ac- 
customed to  these  dreadful  places,  could  not  resist  for  any 
length  of  time  the  fatigues  of  such  a  route.  For  half  a  day 
only  could  we  travel  with  any  pleasure  and  security.  We 
came  again  to  the  fiver  wq  had  crossed  on  quitting  Lha- 


THIBET,  AND   CHINA.  261 

Ssa ;  it  was  tranquilly  flowing  over  a  slightly  inclined  bed,  and 
its  broad  banks  offered  an  easy  and  even  path  to  travelers. 
Amid  these  wild  regions,  you  find  no  place  wherein  to  pass 
the  night,  except  cold,  damp  hovels,  exposed  to  all  the 
winds  of  heaven.  However,  you  arrive  there  so  overcome 
by  fatigue,  that  you  always  sleep  profoundly. 

Before  reaching  the  town  of  Ghiamda,  we  crossed  the 
mountain  Loumma-Ri.  "  This  mountain,"  says  the  Chinese 
itinerary,  "is  high  and  somewhat  declivitous;  it  extends 
over  a  space  of  about  forty  lis.  The  snow,  ice,  and  menac- 
ing peaks  which  travelers  meet  with  on  the  way,  before 
reaching  this  mountain,  and  which  intimidate  the  heart  and 
dim  the  eye,  may  cause  this  to  be  regarded,  in  comparison, 
as  a  plain  easily  traversed."  The  summit  of  Mount  Loum- 
ma-Ri, although  very  lofty,  is,  in  fact,  very  easy  of  access. 
We  reached  it  by  an  easy  slope,  without  being  obliged  to 
dismount  once,  a  very  remarkable  circumstance  in  the  moun- 
tains of  Thibet.  We  found,  however,  on  the  other  side  of 
the  mountain  a  somewhat  serious  difficulty,  on  account  of 
the  snow,  which  fell  that  day  in  abundance.  The  animals 
frequently  slipped,  sometimes  their  hind  feet  came  suddenly 
in  contact  with  their  fore  feet,  but  they  never  fell.  The 
only  result  to  the  horsemen  was  a  sort  of  jerking  swing,  to 
which  we  grew  gradually  accustomed. 

The  Pacificator  of  Kingdoms  took  it  into  his  head  to 
dismount,  and  walk,  to  warm  himself  a  little ;  but  after  a 
few  stumbling  steps,  he  staggered  for  an  instant  on  his  poor 
legs,  fell,  and  made  in  the  snow  a  broad,  deep  furrow.  He 
rose  in  a  fury,  ran  to  the  nearest  soldier,  and  loaded  him 
with  curses  and  cuts  of  his  whip,  because  he  had  not  dis- 
mounted to  support  him.  All  the  Chinese  soldiers  imme- 
diately jumped  from  their  steeds,  and  fell  at  the  feet  of  their 
colonel,  making  excuses.  All,  in  fact,  had  been  deficient 
in  their  duty ;  for,  according  to  the  Chinese  code  of  polite- 
ness, when  a  chief  sets  his  foot  on  the  ground,  all  the 
subalterns  must  on  the  instant  dismount. 

When  we  were  at  the  base  of  the  mountain  of  Loumma- 
Ri,  we  continued  our  march  along  a  little  river,  which 
meandered  through  a  forest  of  firs  so  thick  that  the  light  of 
day  scarce  penetrated  it ;  the  snow  lay  deeply  on  the  broad 
branches  of  the  trees,  whence  the  wind  shook  them  in  thick 
flakes  on  the  caravan.  These  small  avalanches,  falling  un- 


262  TRAVELS   IN   TARTARY, 

expectedly  upon  the  horsemen,  made  them  start,  and  utter 
cries  of  surprise ;  but  the  animals,  which,  doubtless,  had 
crossed  the  forest  before  in  similar  weather,  were  in  no 
degree  affected.  They  continued  at  their  ordinary  pace, 
without  taking  fright,  contenting  themselves  with  quietly 
shaking  off  the  snow  from  their  ears  whenever  it  incom- 
moded them. 

We  had  scarcely  emerged  from  the  forest  when  we  were 
all  obliged  to  dismount,  for  the  purpose  of  scaling,  during 
a  full  hour,  some  horrible  rocks.  When  we  had  reached 
the  summit,  we  laid  the  bridles  on  the  necks  of  the  horses, 
and  left  the  animals  to  the  sagacity  of  their  instinct  as  a 
guide  over  this  rapid  and  precipitous  descent.  The  men 
descended,  now  backwards,  as  down  a  ladder,  now  seated, 
and  letting  themselves  slide  down  the  snow ;  every  one  ex- 
tricated himself  victoriously  from  this  dangerous  position, 
and  arrived  at  the  bottom,  without  breaking  or  bruising 
arms  or  legs. 

We  still  went  on  five  lis  more,  in  a  narrow  valley,  and 
then  perceived,  at  the  foot  of  a  high  mountain,  a  large 
collection  of  houses,  amongst  which  rose  two  Buddhic 
temples  of  colossal  proportions.  This  was  the  station  of 
Ghiamda.  A  little  before  reaching  the  town,  we  found  on 
the  road,  a  company  of  eighteen  soldiers,  drawn  up  in  file, 
and  having  at  their  head  two  petty  Mandarins,  decorated 
with  the  white  button.  Mandarins  and  soldiers  had  their 
sabers  drawn  and  their  bows  in  their  shoulder-belts.  It 
was  the  garrison  of  Ghiamda,  which,  under  arms  and  in 
full  uniform,  awaited  Ly,  the  Pacificator  of  Kingdoms,  to 
pay  him  military  honors.  When  the  caravan  had  come 
within  proper  proximity,  the  eighteen  soldiers  and  the  two 
Mandarins  fell  on  their  knees,  turning  the  points  of  their 
sabers  to  the  ground,  and  crying  out  with  one  voice,  "  To 
the  Tou-Sse,  Ly-Kouo-Ngan,  the  humble  garrison  of 
Ghiamda  wishes  health  and  prosperity."  At  these  words, 
Ly-Kouo-Ngan,  and  the  soldiers  of  his  suite,  stopped  their 
horses,  dismounted,  and  ran  to  the  garrison,  to  invite  them 
to  rise.  On  both  sides  there  was  an  infinity  of  bowing, 
during  which  we  quietly  continued  our  journey.  On  en- 
tering the  town,  we  had,  in  our  turn,  our  little  official  re- 
ception. Two  Thibetians,  in  holiday  attire,  seized,  to  do 
us  honor,  the  bridles  of  our  horses,  and  conducted  us  to 


THIBET,  AND  CHINA.  263 

the  house  which  had  been  prepared  for  our  reception. 
There  the  Dheba,  or  chief  magistrate  of  the  district,  awaited 
us ;  he  offered  us  a  scarf  of  blessings,  and  led-  us  into  an 
apartment  where  was  a  table  already  laid  out  with  tea, 
butter,  cakes,  and  dried  fruits.  In  all  these  marks  of 
friendship  and  attention,  we  could  not  help  discerning  the 
effect  of  orders  forwarded  by  the  Regent.  Whilst  we  were 
doing  honor  to  this  modest  collation  we  were  informed 
that  we  should  be  obliged  to  stop  two  days  at  Ghiamda, 
because  the  Dheba  of  the  district,  having  received  only 
that  morning  the  announcement  of  our  approaching  ar- 
rival, had  not  had  time  to  send  for  the  animals,  which  were 
grazing,  at  a  great  distance  from  the  town.  This  news 
was  very  welcome  to  us ;  but  it  plunged  Ly-Kouo-Ngan 
and  the  Lama  Dsiamdchang  into  despair.  We  essayed 
to  console  them,  by  telling  them,  that  when  one  cannot 
direct  events,  one  bears  them  with  resignation.  Our  two 
conductors  acknowledged  our  doctrine  to  be  very  fine  in 
theory,  but  the  practise  was  not  to  their  taste.  However, 
they  were  obliged  to  admit  afterwards,  that  this  delay  was 
very  opportune,  as,  during  the  two  days  that  we  remained 
at  Ghiamda,  the  sky  was  so  overcast,  the  north  wind  blew 
with  so  much  violence,  and  the  snow  fell  so  abundantly, 
that,  in  the  opinion  of  the  Ghiamdians,  we  could  not  have 
proceeded  with  safety  in  such  boisterous  weather.  In  fact, 
judging  from  what  passed  in  the  valley,  it  was  easy  to  im- 
agine that  a  frightful  storm  must  have  laid  waste  the  moun- 
tains. 

The  day  after  our  arrival  at  Ghiamda  we  received  a  visit 
from  the  two  Chinese  officers  stationed  in  the  town.  The 
one  bore  the  title  of  Pa-Tsoung,  and  the  other  that  of  Wei- 
Wei.  The  Pa-Tsoung  was  a  fine  man,  strongly  made,  with 
a  sounding  voice  and  quick  movement.  A  large  scar  across 
his  face,  and  great  black  mustaches,  contributed  not  a 
little  to  give  him  a  highly  military  look.  For  four  years 
he  had  served  in  the  Kachkhar  as  a  private  soldier,  and 
had  returned  thence  with  the  title  of  Pa-Tsoung  and  the 
decoration  of  the  peacock's  feather.  The  Wei-Wei,  a  young 
man  of  two-and-twenty,  was  also  a  well-built  person,  but 
his  languid  and  effeminate  mien  presented  a  singular  con- 
trast with  the  manly  bearing  of  his  colleague.  His  face 
was  pale,  flabby,  and  extremely  delicate,  his  eyes  were  con- 


264  TRAVELS  IN  TARTARY, 

stantly  humid  and  languishing.  We  asked  him  if  he  was 
ill.  "  No,"  replied  he,  with  a  scarcely  audible  voice ;  "  my 
health  is  excellent ;  "  and,  as  he  spoke,  his  cheeks  were 
slightly  tinged  with  an  angry  redness.  We  saw  that  we  had 
been  guilty  of  an  indiscretion,  and  we  turned  to  another 
subject  of  conversation.  This  poor  young  man  was  an  in- 
sane smoker  of  opium.  When  they  were  gone,  Ly-Kouo- 
Ngan  said,  "  The  Pa-Tsoung  is  a  man  born  under  a  very 
favorable  star ;  he  will  ascend  rapidly  the  grades  of  the 
military  mandarinship ;  but  the  Wei- Wei  was  born  under 
a  cloud.  Since  he  has  become  addicted  to  the  European 
smoke,  heaven  has  forsaken  him.  Before  a  year  has  elapsed 
he  will  have  said  good-by  to  the  world." 

The  torrents  of  rain  which  fell  almost  without  interrup- 
tion during  our  stay  at  Ghiamda  prevented  us  from  visit- 
ing in  detail  this  populous  and  commercial  town.  You 
find  a  great  number  of  Pebouns  or  Indians  of  Boutan,  who 
monopolize  here,  as  at  Lha-Ssa,  all  that  appertains  to  the 
arts  and  industry.  The  agricultural  products  of  the  country 
are  next  to  nothing.  They  cultivate  in  the  valley  some 
black  barley,  but  scarcely  sufficient  for  the  consumption  of 
the  inhabitants.  The  wealth  of  the  district  is  derived  from 
its  wool  and  goat's-hair,  out  of  which  they  manufacture 
large  quantities  of  stuffs.  It  appears  that  amid  these  fright- 
ful hills,  there  are  excellent  pastures,  where  the  Thibetians 
feed  numerous  flocks.  The  lapis  lazuli,  stag's  horn,  and 
rhubarb  are  also  materials  of  a  great  commercial  inter- 
course with  Lha-Ssa  and  the  provinces  of  Sse-Tchouen  and 
Yun-Nan.  They  affirm  here,  that  it  is  in  the  mountains 
about  Ghiamda  that  the  best  rhubarb  grows.  This  district 
abounds  in  game  of.  every  description.  The  forest,  which 
we  crossed  after  leaving  Mount  Loumma-Ri,  was  full  of 
partridges,  pheasants,  and  several  varieties  of  wild  fowl. 
The  Thibetians  have  no  idea  how  to  make  the  best  of  these 
meats,  so  admired  by  the  gourmands  of  Europe.  They  eat 
them  boiled,  and  without  any  kind  of  seasoning.  The  Chi- 
nese, in  this  respect  as  in  every  other,  are  much  more  ad- 
vanced than  their  neighbors.  The  cook  of  Li-Kouo-Ngan 
dressed  our  venison  in  a  manner  that  left  us  nothing  to 
desire. 

The  appointed  day  of  departure  having  arrived,  the  oulah 
was  ready  early  in  the  morning.  The  wind  had  fallen,  and 


THIBET,  AND   CHINA.  265 

the  rain  had  ceased,  yet  the  weather  was  by  no  means  fine ; 
a  cold  and  thick  fog  enveloped  the  valley  and  intercepted 
the  view  of  the  surrounding  mountains.  We  resolved,  how- 
ever, to  proceed,  for  the  people  of  the  place  agreed  in  say- 
ing that,  for  the  time  of  year,  the  weather  was  all  that  could 
be  expected.  "  So  long  as  you  are  in  the  valley,"  they  said, 
"  you  will  not  see  very  distinctly,  but  once  on  the  heights, 
the  obscurity  will  disappear;  as  a  general  rule,  whenever 
there  is  a  fog  in  the  valley,  snow  is  falling  on  the  mountains." 
These  words  were  far  from  encouraging.  We  were  fain, 
however,  to  be  resigned  to  our  position,  fortifying  ourselves 
against  the  snow,  for  every  one  assured  us  that  from 
Ghiamda  to  the  frontiers  of  China,  every  day,  without  a 
single  exception,  we  should  have  it  on  our  road.  Just  as 
we  were  mounting,  the  Dheba  of  Ghiamda  made  us  a  present 
of  two  pairs  of  spectacles  to  protect  our  eyes  from  the 
dazzling  whiteness  of  the  snow.  We  could  not,  at  first,  help 
laughing  at  the  sight  of  these  optical  instruments,  so  entirely 
novel  to  us  was  their  form. 

The  place  occupied  by  glass  in  ordinary  spectacles,  was 
here  occupied  by  a  sort  of  gauze  horsehair  work,  carved  out 
like  a  half  walnut-shell.  To  fasten  these  two  lids  against 
the  eyes,  there  was  on  each  side  a  string  which  passed  be- 
hind the  ears,  and  was  then  tied  under  the  chin.  We 
thanked  the  excellent  Dheba  most  heartily ;  for  under  the 
circumstances,  the  present  was  inestimable.  On  crossing 
the  mountain  of  Loumma-Ri,  we  had  already  suffered  much 
from  the  reflection  of  the  snow. 

On  quitting  the  town,  we  found,  as  on  entering  it,  the 
soldiers  of  the  garrison  awaiting  Ly-Kouo-Ngan,  in  order  to 
give  him  the  military  salute.  These  men,  ranged  in  file,  in 
the  fog,  and  holding  in  their  hands  a  saber  that  gleamed  in 
the  obscurity,  had  so  odd  an  appearance,  that  almost  all 
the  horses  in  the  caravan  shied  at  them.  These  military 
salutes  were  renewed,  on  the  way,  wherever  there  was  a 
Chinese  garrison,  to  Ly-Kouo-Ngan's  extreme  exasperation. 
As  he  was  unable,  on  account  of  his  diseased  legs,  to  dis- 
mount and  remount  with  facility,  these  ceremonies  were  a 
regular  torment  to  him.  It  was  in  vain  that  at  each  point 
he  sent  forward  one  of  his  soldiers  to  direct  the  garrison  not 
to  come  out  to  receive  him.  This  made  them  only  more 
eager  and  more  earnest  for  display,  thinking  that  it  was 


266  TRAVELS   IN  TARTARY, 

mere  modesty  prompted  him  to  withdraw  himself  from  the 
honors  due  to  his  rank. 

Four  lis  from  Ghiamda,  we  crossed  a  large  and  rapid 
torrent,  over  a  bridge  composed  of  six  enormous  trunks  of 
fir  trees,  not  planed,  and  so  badly  joined,  that  you  felt  them 
shake  under  your  feet.  No  one  ventured  to  cross  on  horse- 
back, and  the  precaution  was  most  valuable  to  one  of  our 
soldiers;  his  horse,  slipping  over  the  wet  and  trembling 
bridge,  one  of  its  legs  passed  between  two  trees,  and  stuck 
there  as  in  a  vice.  If  the  man  had  been  on  it,  he  would 
have  inevitably  been  precipitated  into  the  torrent,  and 
dashed  to  pieces  on  the  rocks.  After  long  and  painful 
efforts,  we  managed  to  extricate  the  unfortunate  animal  from 
its  frightful  position  :  to  the  astonishment  of  every  one,  it 
had  not  broken  its  leg,  nor  even  received  the  least  wound. 

Beyond  this  wretched  bridge,  we  resumed  our  wild  pil- 
grimage across  rugged  and  snow-clad  mountains.  For  four 
days  we  did  not  find  in  these  wild  regions  a  single  Thibetian 
village.  Every  evening  we  lay  in  the  Chinese  guard-houses, 
around  which  were  grouped  a  few  shepherds'  huts,  made 
with  the  bark  of  trees.  During  these  four  days,  however, 
we  changed  the  oulah  three  several  times  without  experienc- 
ing the  least  delay.  The  orders  had  been  so  well  given  be- 
forehand, that  on  our  arrival  at  each  stage,  we  found  every- 
thing ready  arranged  for  our  departure  on  the  morrow. 

If  we  had  not  known  that  in  these  countries,  desert  in 
appearance,  there  were  shepherds  living  in  the  gorges  of  the 
mountains,  it  would  have  been  impossible  for  us  to  under- 
stand this  prompt  organization  of  the  oulah.  Generally 
speaking,  it  was  only  in  large  towns  that  the  service  of  the 
caravan  experienced  delays  and  difficulties. 

On  the  fourth  day  of  our  departure  from  Ghiamda,  after 
having  crossed  a  great  lake  on  the  ice,  we  stopped  at  the 
station  Atdza,  a  small  village,  the  inhabitants  of  which 
cultivate  a  few  acres  of  land,  in  a  little  valley  encircled  by 
mountains,  the  tops  of  which  are  covered  with  hollies  and 
pines.  The  Chinese  Itinerary  says,  on  the  subject  of  the 
lake  you  see  before  your  arrival  at  Atdza  :  "  The  unicorn, 
a  very  curious  animal,  is  found  in  the  vicinity  of  this  lake, 
which  is  40  lis  long." 

The  unicorn,  which  has  long  been  regarded  as  a  fabulous 
creature,  really  exists  in  Thibet.  You  find  it  frequently 


THIBET,  AND   CHINA. 


26; 


represented  in  the  sculptures  and  paintings  of  the  Buddhic 
temples.  Even  in  China,  you  often  see  it  in  the  landscapes 
that  ornament  the  inns  of  the  northern  provinces.1  The 
inhabitants  of  Atdza  spoke  of  it,  without  attaching  to  it  any 
greater  importance  than  to  the  other  species  of  antelopes 
which  abound  in  their  mountains.  We  have  not  been  for- 
tunate enough  to  see  the  unicorn  during  our  travels  in  Upper 
Asia.  But  all  we  were  there  told  about  it  serves  to  confirm 
the  curious  details  which  M.  Klaproth  has  published  on  this 
subject  in  the  new  Journal  Asiatique.  We  think  it  not 
irrelevant  to  give  here  an  interesting  note  which  that  learned 
orientalist,  has  added  to  his  translation  of  the  "  Itinerary  of 
Lou-Hoa-Tchou." 

"  The  unicorn  of  Thibet  is  called,  in  the  language  of  this 
country,  serou ;  in  Mongol,  kere ;  and  in  Chinese,  tou-kio- 

1  We  had  for  a  long  time  a  small  Mongol  treatise  on  natural  history,  for  the  use 
of  children,  in  which  a  unicorn  formed  one  of  the  pictorial  illustrations. 


268  TRAVELS   IN   TARTARY, 

cheou  :  which  means  the  one-horned  animal,  or  kio-touan, 
the  straight  horn.  The  Mongols  sometimes  confound  the 
unicorn  with  the  rhinoceros,  called  in  Mantchou,  bodi-gour- 
gou ;  and  in  Sanscrit,  khadga ;  calling  the  latter  also,  kere." 

The  unicorn  is  mentioned,  for  the  first  time,  by  the  Chi- 
nese, in  one  of  their  works,  which  treats  of  the  history  of 
the  first  two  ages  of  our  era.  It  is  there  said  that  the  wild 
horse,  the  argali,  and  the  kio-touan  are  animals  foreign  to 
China ;  that  they  belong  to  Tartary,  and  that  they  use  the 
horns  of  the  latter  to  make  the  bows  called  unicorn  bows. 

The  Chinese,  Mahometan,  and  Mongol  historians  agree 
in  the  following  tradition,  relative  to  a  fact  which  took  place 
in  1224,  when  Tchinggiskhan  was  preparing  to  attack  Hin- 
dostan.  "This  conqueror  having  subdued  Thibet,"  says 
the  Mongol  history,  "  set  out  to  penetrate  into  Enedkek 
(India.)  As  he  was  ascending  Mount  Djadanaring,  he  per- 
ceived a  wild  beast  approaching  him,  of  the  species  called 
serou,  which  has  but  one  horn  on  the  top  of  the  head. 
This  beast  knelt  thrice  before  the  monarch,  as  if  to  show 
him  respect.  Every  one  being  astonished  at  this  event,  the 
monarch  exclaimed :  '  The  Empire  of  Hindostan  is,  they 
say,  the  birthplace  of  the  majestic  Buddhas  and  the  Bud- 
dhistavas,  and  also  of  the  powerful  Bogdas  or  princes  of 
antiquity.  What  then  can  be  the  meaning  of  this  dumb 
animal  saluting  me  like  a  human  being?  '  Having  thus 
spoken,  he  returned  to  his  country."  Although  this  circum- 
stance is  fabulous,  it  demonstrates,  nevertheless,  the  ex- 
istence of  a  one-horned  animal  on  the  upper  mountains  of 
Thibet.  There  are  further,  in  this  country,  places  deriving 
their  names  from  the  great  number  of  these  animals,  which, 
in  fact,  live  there  in  herds ;  for  example,  the  district  of 
Serou-Dziong,  which  means,  the  village  of  the  land  of  uni- 
corns, and  which  is  situate  in  the  eastern  part  of  the  province 
of  Kham,  towards  the  frontier  of  China. 

A  Thibetian  manuscript,  which  the  late  Major  Lattre  had 
an  opportunity  of  examining,  calls  the  unicorn  the  one- 
horned  tsopo.  A  horn  of  this  animal  was  sent  to  Calcutta : 
it  was  fifty  centimeters  I  in  length,  and  twelve  centimeters 
in  circumference  from  the  root ;  it  grew  smaller  and  smaller, 
and  terminated  in  a  point.  It  was  almost  straight,  black, 

1  A  centimeter  is  39-100  of  an  inch. 


THIBET,  AND   CHINA.  269 

and  somewhat  flat  at  the  sides.  It  had  fifteen  rings,  but 
they  were  only  prominent  on  one  side. 

Mr.  Hodgson,  an  English  resident  in  Nepaul,  has  at 
length  achieved  the  possession  of  a  unicorn,  and  has  put 
beyond  doubt  the  question  relative  to  the  existence  of  this 
species  of  antelope,  called  tchirou,  in  Southern  Thibet, 
which  borders  on  Nepaul.  It  is  the  same  word  with  serou, 
only  pronounced  differently,  according  to  the  varying  dia- 
lects of  the  north  and  of  the  south. 

The  skin  and  the  horn,  sent  to  Calcutta  by  Mr.  Hodgson, 
belonged  to  a  unicorn  that  died  in  a  menagerie  of  the  Rajah 
of  Nepaul.  It  had  been  presented  to  this  prince  by  the 
Lama  of  Digourtchi  (Jikazze),  who  was  very  fond  of  it. 

The  persons  who  brought  the  animal  to  Nepaul  informed 
Mr.  Hodgson  that  the  tchirou  mostly  frequented  the  beau- 
tiful valley  or  plain  of  Tingri,  situated  in  the  southern  part 
of  the  Thibetian  province  of  Tsang,  and  watered  by  the 
Arroun.  To  go  from  Nepaul  to  this  valley,  you  pass  the 
defile  of  Kouti  or  Nialam.  The  Nepaulese  call  the  valley 
of  Arroun  Tingri-Meidam,  from  the  town  of  Tingri,  which 
stands  there  on  the  left  bank  of  the  river ;  it  is  full  of  salt- 
beds,  round  which  the  tchirous  assemble  in  herds.  They 
describe  these  animals  as  extremely  fierce,  when  they  are 
in  their  wild  state ;  they  do  not  let  any  one  approach  them, 
and  flee  at  the  least  noise.  If  you  attack  them,  they  resist 
courageously.  The  male  and  the  female  have  generally  the 
same  aspect. 

The  form  of  the  tchirou  is  graceful,  like  that  of  all  the 
other  animals  of  the  antelope  tribe,  and  it  has  likewise  the 
incomparable  eyes  of  the  animals  of  that  species ;  its  color 
is  reddish,  like  that  of  the  fawn  in  the  upper  parts  of  the 
body,  and  white  below.  Its  distinctive  features  are,  first  a 
black  horn,  long  and  pointed,  with  three  slight  curvatures, 
and  circular  annulations  towards  the  base  ;  these  annulations 
are  more  prominent  in  front  than  behind ;  there  are  two 
tufts  of  hair  which  project  from  the  exterior  of  each  nostril, 
and  much  down  round  the  nose  and  mouth,  which  gives  the 
animal's  head  a  heavy  appearance.  The  hair  of  the  tchirou 
is  rough,  and  seems  hollow,  like  that  of  all  the  animals  north 
of  the  Himalaya  that  Mr.  Hodgson  had  the  opportunity  of 
examining.  The  hair  is  about  five  centimeters  long,  and  so 
thick  that  it  seems  to  the  touch  a  solid  mass. 


2/0  TRAVELS   IN   TARTARY, 

Beneath  the  hair,  the  body  of  the  tchirou  is  covered  with 
a  very  fine  and  delicate  down,  as  are  almost  all  the  quad- 
rupeds that  inhabit  the  lofty  regions  of  the  Himalaya 
mountain,  particularly  the  famous  Cashmere  goats. 

Doctor  Abel  has  proposed  to  give  to  the  tchirou  the 
systematic  name  of  Antelope  Hodgsonii,  after  the  name  of 
the  learned  person  who  has  placed  its  existence  beyond  a 
doubt.1 

At  Atdze  we  changed  our  oulah,  although  we  had  only 
fifty  lis  to  go  before  we  reached  the  residence  of  Lha-Ri. 
We  required  fresh  animals  accustomed  to  the  dreadful  road 
we  had  below  us.  One  single  mountain  separated  us  from 
Lha-Ri,  and  to  cross  it  it  was,  we  were  told,  necessary  to 
set  out  early  in  the  morning,  if  we  wished  to  arrive  before 
night.  We  consulted  the  Itinerary,  and  we  found  there  the 
following  agreeable  account  of  the  place  :  "  A  little  further 
on  you  pass  a  lofty  mountain,  the  summits  of  which  rise  in 
peaks.  The  ice  and  snow  never  melt  here  throughout  the 
year.  Its  chasms  resemble  the  declivitous  shores  of  the 
sea ;  the  wind  often  fills  them  with  snow ;  the  paths  are 
almost  impracticable,  the  descent  is  so  rapid  and  slippery." 
It  is  obvious  that  this  brief  but  emphatic  sketch  did  not 
hold  out  to  us  any  very  agreeable  pleasure  trip  for  the  mor- 
row. Oh,  how  readily  we  would  have  given  up  our  places 
to  some  of  those  intrepid  tourists,  whom  the  love  of  ice  and 
snow,  or  rocks  and  precipices,  leads  every  year  amidst  the 
Alps,  those  mountains  of  Thibet  in  miniature. 

Another  thing,  very  little  calculated  to  encourage  us,  was, 
that  the  people  of  the  caravan,  the  villagers,  everybody 
seemed  anxious  and  uneasy.  They  asked  one  another 
whether  the  snow,  which  had  fallen  in  abundance  for  five 
days,  and  had  not  had  time  to  settle,  would  not  render  the 
mountains  impassable ;  whether  there  was  not  a  danger  of 
being  buried  in  the  chasms,  or  of  being  overwhelmed  by  the 
avalanches  ;  whether,  in  a  word,  it  would  not  be  prudent  to 
wait  a  few  days,  in  the  hope  that  the  snow  would  be  dis- 
persed by  the  wind,  or  partly  melted  by  the  sun,  or  con- 

1  The  unicorn  antelope  of  Thibet  is  probably  the  oryx-capra  of  the  ancients.  It  is 
still  found  in  the  deserts  of  Upper  Nubia,  where  it  is  called  Ariel.  The  unicorn 
(Hebrew,  reem;  Greek,  monoceros),  that  is  represented  in  the  Bible,  and  in  Pliny's 
"  Natural  History,"  cannot  be  identified  with  the  oryx-capra.  The  unicorn  of  holy 
writ  would  appear  rather  to  be  a  pachydermous  creature,  of  great  strength  and  for- 
midable ferocity.  According  to  travelers,  it  still  exists  in  Central  Africa,  and  the 
Arabs  call  it  Aboukarn. 


THIBET,  AND   CHINA.  2/1 

solidated  by  the  cold.  To  all  these  questions,  the  answers 
were  anything  but  encouraging.  In  order  to  guard  against 
the  effects  of  mere  pusillanimity  of  presumption,  we  held, 
before  going  to  bed,  a  council,  to  which  we  summoned  the 
old  mountaineers  of  the  country.  After  long  deliberation, 
it  was  decided  first,  that  if,  on  the  morrow,  the  weather 
was  calm  and  serene,  we  might  set  out  without  temerity ; 
secondly,  that  in  the  supposition  of  departure,  the  long- 
haired oxen  laden  with  the  baggage,  and  conducted  by  some 
people  of  the  district,  should  precede  the  horsemen,  in 
order  to  trace  out  for  them,  in  the  snow,  a  more  easy  path. 
The  matter  being  thus  determined,  we  tried  to  take  a  little 
rest,  relying  little  on  the  advantages  of  this  plan,  and  much 
on  the  Divine  protection. 

When  we  rose,  a  few  stars  were  still  shining  in  the 
heaven,  contending  with  the  first  rays  of  light ;  the  weather 
was  wonderfully  beautiful.  We  quickly  made  our  prepara- 
tions for  departure,  and  as  soon  as  the  last  shades  of  night 
were  dissipated,  we  began  to  ascend  the  formidable  Mountain 
of  Spirits  (Lha-Ri) .  It  rose  before  us  like  a  huge  block 
of  snow,  whereon  we  perceived  not  a  single  tree,  not  a  blade 
of  grass,  not  a  dark  spot  to  interrupt  the  uniformity  of  the 
dazzling  whiteness.  As  had  been  arranged,  the  long-haired 
oxen,  followed  by  their  drivers,  went  first,  advancing  one 
after  the  other ;  next  came  the  horsemen,  in  single  file,  in 
their  steps,  and  the  long  caravan,  like  a  gigantic  serpent, 
slowly  developed  its  sinuosities  on  the  mountain  side.  At 
first  the  descent  was  by  no  means  rapid,  for  we  encountered 
frightful  quantities  of  snow,  that  threatened  every  instant 
to  bury  us.  We  saw  the  oxen  at  the  head  of  the  column, 
advancing  by  leaps,  anxiously  seeking  the  least  perilous 
places,  now  to  the  right,  now  to  the  left,  sometimes  disap- 
pearing all  at  once  in  some  deep  rut,  and  struggling  amidst 
those  masses  of  moving  snow,  like  porpoises  amid  the  .bil- 
lows of  the  ocean.  The  horsemen  who  closed  the  cavalcade 
found  a  more  solid  footing.  We  advanced  slowly  along 
the  steep  and  narrow  furrows  traced  out  for  us  between  the 
walls  of  snow,  that  rose  to  the  height  of  our  breasts.  The 
air  resounded  with  the  bellowing  of  the  oxen ;  the  horses 
panted  loudly,  and  the  men,  to  keep  up  the  courage  of 
the  caravan,  raised,  every  now  and  then,  a  simultaneous 
shout  like  that  of  mariners  at  the  capstan.  Gradually  the 


272  TRAVELS   IN   TARTARY, 

route  became  so  steep,  so  precipitous,  that  the  caravan 
seemed  suspended  from  the  mountain's  side.  It  was  im- 
possible to  remain  on  horseback ;  every  one  dismounted, 
and  each  clinging  to  his  horse's  tail,  resumed  his  march 
with  renewed  ardor.  The  sun,  shining  in  all  its  splendor, 
darted  its  rays  on  these  vast  piles  of  .snow,  and  caused 
them  to  emit  innumerable  sparks,  the  flashing  of  which 
dazzled  the  eyes.  Fortunately,  our  visuals  were  sheltered 
by  the  inestimable  glasses  that  the  Dheba  of  Ghiamda  had 
given  us. 

After  long  and  indescribable  labor,  we  arrived,  or  rather, 
were  hauled  up  to  the  summit  of  the  mountain.  The  sun 
was  already  on  the  decline.  We  stopped  for  an  instant, 
both  to  readjust  the  saddles  and  fasten  the  baggage,  and 
to  remove  from  the  soles  of  our  boots  the  masses  of  snow 
that  had  accumulated  upon  them,  and  become  consolidated 
into  the  form  of  cones  reversed.  Every  one  was  trans- 
ported with  joy.  We  felt  a  sort  of  pride  in  being  mounted 
so  high,  and  in  finding  ourselves  standing  on  this  gigantic 
pedestal.  We  took  a  pleasure  in  following  with  our  eyes  the 
deep  and  tortuous  path  that  had  been  hollowed  out  in  the 
snow,  and  the  reddish  tint  of  which  was  markedly  outlined 
in  the  otherwise  spotless  white  of  the  mountain. 

The  descent  was  more  precipitous  than  the  ascent,  but  it 
was  much  shorter,  and  did  not  require  the  exertion  we  had 
been  obliged  to  make  on  the  other  side  of  the  mountain. 
The  extreme  steepness  of  the  way  assisted  us,  on  the  con- 
trary, in  the  descent,  for  we  had  merely  to  let  ourselves  go ; 
the  only  danger  was  that  of  rolling  down  too  fast,  or  of  step- 
ping out  of  the  beaten  path,  and  being  thus  forever  buried 
in  the  bottom  of  some  abyss.  In  a  country  such  as  this, 
accidents  of  this  description  are  by  no  means  chimerical. 
We  descended  easily  then,  now  standing,  now  seated,  and 
without  any  other  mischance  than  a  few  falls  and  some 
protracted  slides,  more  calculated  to  excite  the  merriment 
than  the  fear  of  travelers. 

Shortly  before  arriving  at  the  base  of  the  mountain,  the 
whole  caravan  halted  on  a  level  spot,  where  stood  an  Obo, 
or  Buddhic  monument,  consisting  of  piled  up  stones,  sur- 
mounted by  flags  and  bones  covered  with  Thibetian  sen- 
tences. Some  enormous  and  majestic  firs,  encircling  the 
Obo,  sheltered  it  with  a  magnificent  dome  of  verdure. 


THIBET,  AND   CHINA.  273 

"  Here  we  are,  at  the  glacier  of  the  Mountain  of  Spirits," 
said  Ly-Kouo-Ngan.  "  We  shall  have  a  bit  of  a  laugh  now." 
We  regarded  with  amazement  the  Pacificator  of  Kingdoms. 
"  Yes,  here  is  the  glacier ;  look  here."  We  proceeded  to 
the  spot  he  indicated,  bent  over  the  edge  of  the  plateau, 
and  saw  beneath  us  an  immense  glacier  jutting  out  very 
much,  and  bordered  with  frightful  precipices.  We  could 
distinguish,  under  the  light  coating  of  snow,  the  greenish 
hue  of  the  ice.  We  took  a  stone  from  the  Buddhic  monu- 
ment, and  threw  it  down  the  glacier.  A  loud  noise  was 
heard,  and  the  stone  gliding  down  rapidly,  left  after  it  a 
broad  green  line.  The  place  was  clearly  a  glacier,  and  we 
now  comprehended  partly  Ly-Kouo-Ngan's  remark,  but  we 
saw  nothing  at  all  laughable  in  being  obliged  to  travel  over 
such  a  road.  Ly-Kouo-Ngan,  however,  was  right  in  every 
point,  as  we  now  found  by  experience. 

They  made  the  animals  go  first,  the  oxen,  and  then  the 
horses.  A  magnificent  long-haired  ox  opened  the  march ; 
he  advanced  gravely  to  the  edge  of  the  plateau ;  then,  after 
stretching  out  his  neck,  smelling  for  a  moment  at  the  ice, 
and  blowing  through  his  large  nostrils  some  thick  clouds  of 
vapor,  he  manfully  put  his  two  front  feet  on  the  glacier,  and 
whizzed  off  as  if  he  had  been  discharged  from  a  cannon. 
He  went  down  the  glacier  with  his  legs  extended,  but  as 
stiff  and  motionless  as  if  they  had  been  made  of  marble. 
Arrived  at  the  bottom,  he  turned  over,  and  then  ran  on, 
bounding  and  bellowing  over  the  snow.  All  the  animals,  in 
turn,  afforded  us  the  same  spectacle,  which  was  really  full 
of  interest.  The  horses,  for  the  most  part,  exhibited, 
before  they  started  off,  somewhat  more  hesitation  than  the 
oxen ;  but  it  was  easy  to  see  that  all  of  them  had  been  long 
accustomed  to  this  kind  of  exercise. 

The  men,  in  their  turn,  embarked  with  no  less  intrepid- 
ity and  success  than  the  animals,  although  in  an  altogether 
different  manner.  We  seated  ourselves  carefully  on  the 
edge  of  the  glacier,  we  stuck  our  heels  close  together  on 
the  ice,  as  firmly  as  possible,  then  using  the  handles  of  our 
whips  by  way  of  helm,  we  sailed  over  these  frozen  waters 
with  the  velocity  of  a  locomotive.  A  sailor  would  have 
pronounced  us  to  be  going  at  least  twelve  knots  an  hour. 
In  our  many  travels,  we  had  never  before  experienced  a 
18 


274          'TRAVELS  IN  TARTARY. 

mode  of  conveyance  at  once  so  commodious,  so  expedi- 
tious, and,  above  all,  so  refreshing. 

At  the  foot  of  the  glacier,  each  caught  his  horse  as  soon 
as  he  could,  and  we  continued  our  journey  in  the  ordinary 
style.  After  a  somewhat  rapid  descent,  we  left  behind  us 
the  Mountain  of  Spirits,  and  entered  a  valley,  sprinkled  here 
and  there  with  patches  of  snow,  that  had  withstood  the 
rays  of  the  sun.  We  rode  for  a  few  minutes  along  the  frozen 
banks  of  a  small  river,  and  reached  at  length  the  station  of 
Lha-Ri.  We  had,  at  the  gate  of  this  town,  as  at  Ghiamda, 
a  military  reception.  The  Dheba  of  the  place  came  to 
offer  us  his  services,  and  we  proceeded  to  occupy  the  lodg- 
ing that  had  been  prepared  for  us,  in  a  Chinese  pagoda, 
called  Kouang-Ti-Miao,1  which  means  the  temple  of  the 
god  of  war.  From  Lha-Ssa  to  Lha-Ri,  they  reckon  1,010 
lis  (101  leagues)  ;  we  had  been  fifteen  days  traveling  the 
distance. 

As  soon  as  we  were  installed  in  our  residence,  it  was 
agreed  unanimously,  among  Ly-Kouo-Ngan,  the  Lama 
Dsiamdchang,  and  ourselves,  that  we  should  stop  one  day 
at  Lha-Ri.  Although  the  oulah  was  all  ready,  we  considered 
it  better  to  make  a  brief  halt,  in  order  to  reinstate,  by  a 
day's  repose,  the  strength  we  should  require  for  climbing 
another  formidable  mountain,  that  lay  in  our  way. 

The  large  village  of  Lha-Ri  is  built  in  a  gorge,  surrounded 
by  barren  and  desolate  mountains ;  this  district  does  not 
exhibit  the  least  signs  of  cultivation,  so  that  the  people  have 
to  get  their  flour  from  Tsing-Kou.  The  inhabitants  are 
nearly  all  shepherds ;  they  breed  sheep,  oxen,  and,  espe- 
cially, goats,  the  fine  silky  hair  of  which  is  used  in  the 
fabric  of  poulou  of  the  first  quality,  and  of  those  beautiful 
manufactures,  so  well  known  by  the  name  of  Cashmere 
shawls.  The  Thibetians  of  Lha-Ri  are  much  less  advanced 
in  civilization  than  those  of  Lha-Ssa ;  their  physiognomy  is 
hard  and  rugged ;  they  are  dirty  in  their  clothing ;  their 
houses  are  merely  large,  shapeless  hovels,  made  of  rough 


i-k.v,uaijfe- *  i,  noo  •»  Celebrated  general  who  lived  in  the   third  century  of 
and  who,  after  many  and  famous  victories,  was  put  to  death  with   his  sc 


1  Kouang-Ti,  was  a  celebra 


and  wno,  atter  many  ana  lamous  victories,  was  put  to  deatn  with  nis  son.  ine 
Chinese,  indeed,  say  that  he  did  not  really  die,  but  that  he  ascended  to  heaven,  and 
took  his  place  among  the  Gods.  The  Mantchous,  who  now  reign  in  China,  have 
named  Kouang-Ti  the  tutelary  spirit  of  their  dynasty,  and  raised  a  great  number  of 
temples  in  his  honor.  He  is  ordinarily  represented  seated,  having  on  his  left  hand 
his  son  Kouang-Ping,  standing,  and  on  his  right,  his  squire,  a  man  with  a  face  so 
very  dark,  as  to  be  almost  black. 


THIBET,  AND   CHINA.  2?5 

stone,  and  rudely  plastered  with  lime.  You  remark,  how- 
ever, on  the  side  of  the  mountain,  a  little  above  the  village, 
a  vast  Buddhic  monastery,  the  temple  of  which  is  fine 
enough.  A  Kampo  is  the  superior  of  this  Lamasery,  and, 
at  the  same  time,  temporal  administrator  of  the  district. 
The  numerous  Lamas  of  Lha-Ri  lead  an  idle,  miserable 
life ;  we  saw  them,  at  all  hours  of  the  day,  squatting  in  the 
different  quarters  of  the  town,  trying  to  warm,  in  the  rays  of 
the  sun,  their  limbs,  half  covered  with  a  few  red  and  yellow 
rags, — it  was  a  disgusting  sight. 

At  Lha-Ri,  the  Chinese  government  maintained  a  maga- 
zine of  provisions,  under  the  management  of  a  learned 
Mandarin,  bearing  the  title  of  Leang-Tai  (purveyor),  and 
decorated  with  the  button  of  white  crystal.  The  Leang-Tai 
has  to  pay  the  various  garrisons  quartered  on  his  line  of 
road.  There  are,  between  Lha-Ssa  and  the  frontiers  of 
China,  six  of  these  provision  magazines.  The  first  and 
most  important  is  at  Lha-Ssa;  the  Leang-Tai  of  which 
town  superintends  the  five  others,  and  receives  an  annual 
salary  of  seventy  ounces  of  silver,  whereas  his  colleagues 
have  only  sixty.  The  maintenance  of  the  provisional  mag- 
azine at  Lha-Ssa  cost  the  Chinese  government  40,000 
ounces  of  silver  per  annum ;  while  that  at  Lha-Ri  costs 
only  8,000  ounces.  The  garrison  of  the  latter  town  consists 
of  130  soldiers,  having  at  their  head  a  Tsien-Tsoung,  a  Pa- 
Tsoung,  and  a  Wei- Wei. 

The  day  after  our  arrival  at  Lha-Ri,  the  Leang-Tai,  or 
purveyor,  instead  of  coming  to  pay  an  official  visit  to  the 
staff  of  the  caravan,  contented  himself  with  sending  us,  by 
way  of  card,  a  leaf  of  red  paper  on  which  were  inscribed 
the  letters  of  his  name ;  he  added,  by  the  mouth  of  his 
messenger,  that  a  severe  illness  confined  him  to  his  room. 
Ly-Kouo-Ngan  said  to  us,  in  a  whisper,  and  with  a  sly  laugh, 
"  The  Leang-Tai  will  recover  as  soon  as  we  are  gone." 
When  we  were  left  alone,  he  said,  "  Ah,  I  knew  how  it  would 
be  :  every  time  a  caravan  passes,  Leang-Tai-Sue  (the  name 
of  the  Mandarin)  is  at  death's  door ;  that  is  well  under- 
stood by  everybody.  According  to  the  usages  of  hospitality, 
he  should  have  prepared  for  us  to-day  a  feast  of  the  first 
class,  and  it  is  to  avoid  this  that  he  feigns  illness.  The 
Leang-Tai-Sue  is  the  most  avaricious  man  imaginable ;  he 
never  dressed  better  than  a  palanquin  bearer;  heeatstsamba 


2?6  TRAVELS   IN   TARTARY, 

like  a  barbarian  of  Thibet.  He  never  smokes,  he  never  plays, 
he  never  drinks  wine ;  in  the  evening  his  house  is  not  lighted ; 
he  gropes  his  way  to  bed  in  the  dark,  and  rises  very  late 
in  the  morning,  for  fear  of  being  hungry  too  early.  Oh,  a 
creature  like  that  is  not  a  man ;  'tis  a  mere  tortoise-egg ! 
The  ambassador  Ki-Chan  is  resolved  to  dismiss  him,  and 
he  will  do  well.  Have  you  any  Leang-Tais  of  this  kind  in 
your  country?"  " What  a  question  !  The  Leang-Tais  of 
the  kingdom  of  France  never  go  to  bed  without  a  candle, 
and  when  the  oulah  passes  through  their  town,  they  never 
fail  to  get  ready  a  good  dinner."  "Ah,  that  is  the  thing  ! 
those  are  the  rites  of  hospitality  !  but  this  Sue-Mou-Tchou — " 
at  these  words  we  burst  into  a  hearty  fit  of  laughter.  "  By 
the  by,"  asked  we,  "  do  you  know  why  the  Leang-Tai-Sue 
is  called  Sue-Mou-Tchou ;  the  name  seems  to  us  somewhat 
ignoble?"  "Ignoble,  indeed;  but  it  has  reference  to  a 
very  singular  anecdote.  Leang-Tai-Sue,  before  he  was  sent  to 
Lha-Ri,  exercised  the  functions  of  Mandarin  in  a  small  district 
of  the  province  of  Kiang-Si.  One  day,  two  laborers  pre- 
sented themselves  at  his  tribunal,  and  besought  him  to  give 
judgment  in  the  matter  of  a  sow,  which  they  both  claimed. 
Judge  Sue  pronounced  thus  his  decision  :  '  Having  separated 
truth  from  fiction,  I  see  clearly  that  this  sow  belongs  neither 
to  you,  nor  to  you ;  I  declare,  therefore,  that  it  belongs  to 
me  :  respect  this  judgment.'  The  officers  of  the  court  pro- 
ceeded to  take  possession  of  the  sow,  and  the  judge  had  it 
sold  in  the  market.  Since  that  occurrence,  Mandarin  Sue 
has  been  always  called  Sue-Mou-Tchou  (Sue  the  sow)." 
The  recital  of  this  story  made  us  deeply  regret  that  we  must 
depart  without  seeing  the  physiognomy  of  this  interesting 
individual. 

We  left  the  town  of  Lha-Ri  in  changeable  weather ;  our 
first  day's  march  was  only  sixty  lis,  and  offered  nothing  re- 
markable, except  a  large  lake  which  they  say  is  eight  lis  in 
breadth  and  ten  in  length :  it  was  frozen,  and  we  crossed 
it  easily,  thanks  to  a  slight  coating  of  snow  with  which  it 
was  covered.  We  lodged  in  a  miserable  hamlet,  called 
Tsa-Tchou-Ka,  near  which  are  hot  springs.  The  Thibetians 
bathe  there,  and  do  not  fail  to  attribute  to  them  marvelous 
properties. 

The  next  day  was  a  day  of  great  fatigue  and  tribulation ; 
we  crossed  the  mountain  Chor-Kou-La,  which,  for  its  height 


THIBET,  AND   CHINA.  .    277 

and  ruggedness,  may  well  rival  that  of  Lha-Ri.  We  began 
its  ascent,  our  hearts  full  of  anxiety,  for  the  clouded  and 
lowering  sky  that  hung  over  us  seemed  to  presage  wind  or 
snow ;  the  mercy  of  God  preserved  us  from  both  the  one 
and  the  other.  Towards  mid  day,  there  rose  a  light  north 
wind,  the  cutting  cold  of  which  soon  chapped  our  faces ; 
but  it  was  not  strong  enough  to  raise  the  thick  coat  of  snow 
which  covered  the  mountain. 

As  soon  as  we  had  reached  the  summit,  we  rested  for  a 
moment  under  the  shade  of  a  large  stone  obo,  and  dined  on 
a  pipe  of  tobacco.  During  this  frugal  repast,  the  Mandarin 
Ly-Kouo-Ngan  told  us,  that  in  the  time  of  the  wars  of 
Kien-Long  against  Thibet,  the  Chinese  troops,  exasperated 
by  the  fatigues  and  privations  of  a  long  journey,  mutinied 
as  they  were  passing  Chor-Kou-La.  "On  this  plateau," 
said  he,  "  the  soldiers  arrested  their  officers,  and  after  hav- 
ing bound  them,  threatened  to  precipitate  them  into  this 
gulf,  unless  they  promised  them  increased  pay.  The  gen- 
erals, having  agreed  to  do  right  to  the  claims  of  the  army, 
the  sedition  was  appeased,  the  Mandarins  were  set  at  liberty, 
and  they  quietly  continued  their  march  to  Lha-Ri.  As 
soon  as  they  arrived  in  this  town,  the  generals  made  good 
their  promise,  and  increased  the  pay ;  but,  at  the  same  time, 
these  insubordinate  soldiers  were  mercilessly  decimated." 
"And  what  did  the  soldiers  say?  "  inquired  we  of  Ly-Kouo- 
Ngan.  "  Those  upon  whom  the  lot  did  not  fall  laughed 
heartily,  and  declared  that  their  officers  had  shown  great 
ability." 

On  quitting  the  summit  of  Chor-Kou-La,  you  follow  a 
somewhat  inclined  path,  and  continue  for  several  days  on 
an  extensive,  high  ground,  the  numerous  ramifications  of 
which  stretch  afar  their  pointed  tops  and  the  sharp  needles 
of  their  peaks.  From  Lha-Ssa  to  the  province  of  the  Sse- 
Tchouen,  through  all  this  long  route,  nothing  is  to  be  seen 
but  immense  chains  of  mountains,  intersected  with  cataracts, 
deep  gulfs,  and  narrow  defiles.  These  mountains  are  now 
all  heaped  up  together,  presenting  to  the  view  the  most 
varied  and  fantastic  outlines ;  now  they  are  ranged  sym- 
metrically, one  against  the  other,  like  the  teeth  of  a  huge 
saw.  These  regions  change  their  aspect  every  instant,  and 
offer  to  the  contemplation  of  travelers  landscapes  of  infinite 
variety;  yet,  amidst  this  inexhaustible  diversity,  the  con- 


2/8  TRAVELS   IN   TARTARY, 

tinuous  sight  of  mountains  diffuses  over  the  route  a  certain 
uniformity  which  after  awhile  becomes  tiresome.  A  detailed 
account  of  a  journey  in  Thibet  being  extremely  susceptible 
of  monotony,  we  abstain,  that  we  may  not  fall  into  unnec- 
essary repetitions  from  describing  the  ordinary  mountains. 
We  shall  content  ourselves  with  mentioning  the  most  cele- 
brated— those  which,  in  the  Chinese  phrase,  "  claim  the 
life  of  travelers."  This  method,  besides,  will  be  conform- 
able with  the  style  of  the  inhabitants  of  these  mountainous 
countries,  who  call  whatever  is  not  lost  in  the  clouds,  plain  ; 
whatever  is  not  precipice  and  labyrinth,  level  road. 

The  high  grounds  we  traversed,  after  surmounting  the 
Chor-Kou-La,  are  considered  by  the  natives  level  ground. 
"Thence  to  Alan-To,"  said  the  Thibetian  escqrt  to  us, 
"  there  is  no  mountain ;  the  path  is  all  like  that,"  showing 
us  the  palm  of  their  hand.  "  Yet,"  said  they,  "  it  is  neces- 
sary to  use  a  good  deal  of  precaution,  for  the  paths  are 
sometimes  very  narrow  and  slippery."  Now  hear  what,  in 
reality,  was  this  same  road,  "  as  flat  as  the  palm  of  your 
hand."  As  soon  as  you  have  quitted  the  summits  of  Chor- 
Kou-La,  you  encounter  a  long  series  of  frightful  chasms, 
bordered  on  each  side  by  mountains  cut  perpendicularly, 
and  rising  up  like  two  vast  walls  of  living  rock.  Travelers 
are  obliged  to  pass  these  deep  abysses  by  following,  at  a 
great  height,  so  narrow  a  ledge,  that  the  horses  frequently 
find  only  just  enough  room  to  plant  their  feet.  As  soon  as 
we  saw  the  oxen  of  the  caravan  making  their  way  along  this 
horrible  path,  and  heard  the  low  roar  of  the  waters  rising 
from  the  depths  of  those  gulfs,  we  were  seized  with  fear, 
and  dismounted,  but  every  one  at  once  told  us  immediately 
to  remount,  saying  that  the  horses,  accustomed  to  the 
journey,  had  surer  feet  than  we ;  that  we  must  let  them  go 
their  own  way,  contenting  ourselves  with  keeping  firmly  in 
our  stirrups,  and  not  looking  about  us.  We  recommended 
our  souls  to  God,  and  followed  in  the  wake  of  the  column. 
We  were  soon  convinced  that,  in  point  of  fact,  it  would 
have  been  impossible  for  us  to  keep  our  equilibrium  on  this 
slippery  and  rugged  surface ;  it  seemed  as  though,  at  every 
moment,  an  invisible  force  was  drawing  us  towards  those 
fathomless  gulfs.  Lest  we  should  get  giddy,  we  kept  our 
heads  turned  towards  the  mountain,  the  declivity  of  which 
was  sometimes  so  perpendicular,  that  it  did  not  even  offer 


THIBET,  AND   CHINA. 


2/9 


a  ledge  for  the  horses  to  plant  their  feet  on.  In  such 
places  we  passed  over  large  trunks  of  trees,  supported 
by  piles  fixed  horizontally  in  the  mountain  side.  At  the 
very  sight  of  these  frightful  bridges  we  felt  a  cold  perspira- 
tion running  from  all  our  limbs.  It  was  essential,  however, 
to  advance,  for  to  return  or  to  dismount  were  two  things 
beyond  possibility. 

After  having  been  for  two  days  constantly  suspended  be- 
tween life  and  death,  we  at  length  got  clear  of  this  route, 
the  most  dreadful  and  most  dangerous  imaginable,  and  ar- 
rived at  Alan-To.  Every  one  was  rejoiced,  and  we  con- 


280  TRAVELS   IN  TARTARY, 

gratulated  each  other  on  not  having  fallen  into  the  abyss. 
Each  recounted,  with  a  sort  of  feverish  excitement,  the  ter- 
rors he  had  experienced  in  the  most  difficult  parts  of  the 
passage.  The  Dheba  of  Alan-To,  on  hearing  that  no  one 
had  perished,  expressed  his  opinion  that  the  caravan  had 
been  unprecedentedly  fortunate.  Three  oxen  laden  with 
baggage  had  indeed  been  swallowed  up,  but  these  mis- 
chances were  not  worth  talking  about.  Ly-Kouo-Ngan  told 
us  that  he  had  never  passed  the  defile  of  Alan-To  without 
witnessing  frightful  accidents.  In  his  previous  journey, 
four  soldiers  had  been  precipitated  from  the  top  of  the 
mountain  with  the  horses  they  rode.  Every  one  was  able 
to  recount  catastrophes,  the  mere  recital  of  which  made  our 
hair  stand  on  end.  They  had  forborne  to  mention  them 
before,  for  fear  of  our  refusing  to  continue  the  journey.  In 
fact,  if  we  could  have  seen  at  Lha-Ssa  the  frightful  abysses 
of  Alan-To,  it  is  probable  that  the  ambassador  Ki-Chan 
would  scarcely  have  succeeded  in  inducing  us  to  attempt 
this  journey. 

From  Alan-To,  where  we  changed  oulah,  we  descended 
through  a  thick  forest  of  firs,  into  a  valley  where  we  stopped, 
after  eighty  lis  march,  at  a  village  called  Lang-Ki-Tsoung. 
This  post  is  one  of  the  most  picturesque  and  most  agreeable 
we  had  met  throughout  our  journey.  It  is  situated  amidst 
the  center  of  a  plain,  bounded  on  all  sides  by  low  moun- 
tains, the  sides  of  which  are  covered  with  trees  of  fine 
growth.  The  country  is  fertile,  and  the  Thibetians  of  the 
district  seem  to  cultivate  it  with  much  care.  The  fields  are 
watered  by  an  abundant  stream,  the  waters  of  which  drift 
down  a  large  quantity  of  gold  sand,  for  which  reason  the 
Chinese  give  this  valley  the  name  of  Kin-Keou  (gold). 

The  houses  of  Lang-Ki-Tsoung  are  very  singularly  con- 
structed ;  they  are  absolutely  nothing  more  than  trunks  of 
trees,  stripped  of  their  bark,  and  with  the  two  extremities 
cut  off;  so  that  they  may  be  nearly  of  the  same  size 
throughout.  Enormous  piles  are  first  driven  into  the  earth 
to  a  great  depth ;  the  part  remaining  above  ground  being 
at  most  two  feet  in  height.  Upon  these  piles  they  arrange 
horizontally,  one  beside  the  other,  the  trunks  of  fir  which 
they  have  prepared;  these  form  the  foundation  and  the 
floor  of  the  house.  Other  fir  trees  similarly  prepared,  and 
laid  one  upon  the  other,  serve  to  form  walls  remarkable  for 


THIBET,  AND  CHINA.  28 1 

their  thickness  and  solidity.  The  roof  is  likewise  formed  of 
trunks,  covered  with  large  pieces  of  bark,  arranged  like  slates. 
These  houses  exactly  resemble  enormous  cages,  the  bars  of 
which  are  closely  fixed  against  each  other.  If  between  the 
joints  they  discover  any  cracks  they  stop  these  up  with  ar- 
gols.  They  sometimes  build  in  this  fashion  very  large  houses, 
of  several  stories  high,  very  warm,  and  always  free  from 
damp.  Their  only  inconvenience  is  their  having  very  un- 
even and  disagreeable  floors.  If  the  inhabitants  of  Lang- 
Ki-Tsoung  ever  take  it  into  their  heads  to  give  balls,  they 
will,  it  is  most  likely,  be  obliged  to  modify  their  plan  of 
house  construction.  Whilst  we  were  waiting  patiently  and 
in  silence  in  our  big  cage  until  they  should  please  to  serve 
up  supper,  the  Dheba  of  Lang-Ki-Tsoung,  and  the  corporal 
of  the  Chinese  guard,  came  to  tell  us  that  they  had  a  little 
point  to  settle  with  us.  "  What  point  ?  "  cried  Ly-Kouo- 
Ngan,  with  an  important  air,  "  what  point  ?  "  "  Oh,  I  see, 
the  oulah  is  not  ready."  "  It  is  not  that,"  answered  the 
Dheba.  "  Never  at  Lang-Ki-Tsoung  has  any  one  to  wait 
for  his  oulah ;  you  shall  have  it  this  evening,  if  you  like,  but 
I  must  warn  you  that  the  mountain  of  Tanda  is  impassable ; 
for  eight  consecutive  days,  the  snow  has  fallen  in  such  abun- 
dance that  the  roads  are  not  yet  open."  "  We  have  passed 
the  Chor-Kou-La,  why  should  we  not  with  equal  success 
pass  the  Tanda?"  "What  is  the  Chor-Kou-La  to  the 
Tanda?  these  mountains  are  not  to  be  compared  with  each 
other.  Yesterday,  three  men,  of  the  district  of  Tanda,  chose 
to  venture  upon  the  mountain,  two  of  them  have  disappeared 
in  the  snow,  the  third  arrived  here  this  morning  alone  and 
on  foot,  for  his  horse  was  also  swallowed  up.  However," 
said  the  Dheba,  "  you  can  go  when  you  like ;  the  oulah  is 
at  your  service,  but  you  will  have  to  pay  for  the  oxen  and 
horses  that  will  die  on  the  way."  Having  thus  stated  his 
ultimatum,  the  Thibetian  diplomatist  put  out  his  tongue  at 
us,  scratched  his  ear,  and  withdrew.  Whilst  the  Pacificator 
of  Kingdoms,  the  Lama  Dsiamdchang,  and  a  few  other 
experienced  persons  belonging  to  the  caravan,  were  discuss- 
ing earnestly  the  question  of  departure,  we  took  up  the 
Chinese  Itinerary,  and  read  there  the  following  passage : 
"  The  mountain  of  Tanda  is  extremely  precipitous  and  diffi- 
cult of  ascent ;  a  stream  meanders  through  a  narrow  ravine  : 
during  the  summer  it  is  miry  and  slippery,  and  during  the 


282  TRAVELS   IN   TARTARY, 

winter  it  is  covered  with  ice  and  snow.  Travelers,  provided 
with  sticks,  pass  it,  one  after  the  other,  like  a  file  of  fish. 
It  is  the  most  difficult  passage  on  the  whole  way  to  Lha-Ssa." 
On  reading  this  last  sentence,  the  book  fell  from  our  hands. 
After  a  moment's  stupor,  we  resumed  the  book,  in  order  to 
assure  ourselves  that  we  had  read  correctly.  We  were  right ; 
there  it  was  written  :  "  It  is  the  most  difficult  passage  on  all 
the  way  to  Lha-Ssa."  The  prospect  of  having  to  pursue  a 
still  more  arduous  route  than  that  of  Alan-To  was  enough  to 
stagnate  the  blood  in  our  veins.  "The  ambassador  Ki- 
Chan,"  said  we  to  ourselves,  "  is  evidently  a  cowardly  assas- 
sin. Not  having  dared  to  kill  us  at  Lha-Ssa,  he  has  sent  us 
to  die  in  the  midst  of  the  snow."  This  fit  of  depression 
lasted  but  for  an  instant ;  God,  in  his  goodness,  gradually 
restored  to  us  all  our  energies,  and  we  rose  to  take  part  in 
the  discussion  which  was  proceeding  around  us,  and  the 
result  of  which  was  that,  on  the  morrow,  a  few  men  of  the 
caravan  should  set  out  before  daybreak  to  sound  the  depth 
of  the  snow,  and  to  assure  themselves  of  the  real  state  of 
the  case.  Towards  midday  the  scouts  returned,  and  an- 
nounced that  Mount  Tanda  was  impassable.  These  tidings 
distressed  all  of  us.  We  ourselves,  although  in  no  great 
hurry,  were  annoyed.  The  weather  was  beautiful,  and  we  ap- 
prehended that  if  we  did  not  profit  by  it,  we  should  soon  have 
fresh  snow,  and  thus  see  our  departure  indefinitely  adjourned. 
Whilst  we  were  anxiously  deliberating  what  we  should  do, 
the  Dheba  of  the  place  came  to  relieve  us  from  our  embar- 
rassment. He  proposed  to  send  a  herd  of  oxen  to  trample 
down,  for  two  days,  the  snow  that  encumbered  the  path  up 
the  mountain.  "With  this  precaution,"  said  he,  "  if  the 
weather  continues  fine,  you  may,  without  fear,  depart  on 
your  journey."  The  proposition  of  the  Dheba  was  eagerly 
and  gratefully  adopted. 

Whilst  we  waited  until  the  long-haired  oxen  had  made  us 
a  path,  we  enjoyed  at  Lang-Ki-Tsoung,  a  few  days  of  salu- 
tary and  agreeable  repose.  The  Thibetians  of  this  valley 
were  more  kindly  and  civilized  than  those  we  had  encoun- 
tered since  our  departure  from  Lha-Ri.  Every  evening  and 
morning  they  furnished  us  abundantly  with  the  appliances 
of  cookery,  they  brought  us  pheasants,  venison,  fresh  butter, 
and  a  sort  of  small  sweet  tubercle  which  they  gather  on  the 
mountains.  Prayer,  walks,  and  some  games  of  chess  con- 


THIBET,  AND  CHINA.  283 

tributed  to  the  delights  of  these  days  of  leisure.  The  chess- 
men which  we  used  had  been  given  to  us  by  the  Regent  of 
Lha-Ssa ;  the  pieces  were  made  of  ivory,  and  represented 
various  animals  sculptured  with  some  delicacy.  The  Chinese, 
as  is  known,  are  passionately  fond  of  chess,  but  their  game 
is  very  different  from  ours.  The  Tartar  and  the  Thibet- 
ians  are  likewise  acquainted  with  chess ;  and  singularly 
enough,  their  chessboard  is  absolutely  the  same  as  our  own ; 
their  pieces,  although  differently  formed,  represent  the  same 
value  as  ours  and  follow  the  same  moves,  and  the  rules  of 
the  game  are  precisely  the  same  in  every  respect.  What  is 
still  more  surprising,  these  people  cry  chik  when  they  check 
a  piece,  and  mate  when  the  game  is  at  an  end.  These 
expressions,  which  are  neither  Thibetian  nor  Mongol,  are 
nevertheless  used  by  every  one,  yet  no  one  can  explain  their 
origin  and  true  signification.  The  Thibetians  and  the  Tar- 
tars were  not  a  little  surprised,  when  we  told  them  that,  in 
our  country,  we  said  in  the  same  way,  check  and  mate. 

It  would  be  curious  to  unravel  the  archaeology  of  the 
game  of  chess,  to  seek  its  origin  and  its  progress  amongst 
various  nations,  its  introduction  into  Upper  Asia,  with  the 
same  rules  and  the  same  technical  phrases  that  we  have  in 
Europe.  This  labor  appertains,  of  right,  to  the  Palamede, 
Revue  franc,aise  des  echecs.  We  have  seen  among  the  Tar- 
tars first-rate  players  of  chess ;  they  play  quickly,  and  with 
less  study,  it  seemed  to  us,  than  the  Europeans  apply,  but 
their  moves  are  not  the  less  correct. 

After  three  days'  rest,  the  Dheba  of  Lang-Ki-Tsoung 
having  announced  to  us  that  the  long-haired  oxen  had 
sufficiently  trampled  down  the  mountain  paths,  we  depart- 
ed; the  sky  was  clouded,  and  the  wind  blew  briskly. 
When  we  reached  the  foot  of  Tanda,  we  perceived  a  long 
dark  line  moving,  like  a  huge  caterpillar,  slowly  along  the 
precipitous  sides  of  the  mountain.  The  guides  of  Lang-Ki- 
Tsoung  told  us  that  it  was  a  troop  of  Lamas  returning  from 
a  pilgrimage  to  Lha-Ssa-Morou,  and  who  had  encamped 
for  the  night  at  the  other  end  of  the  valley.  The  sight  of 
these  numerous  travelers  restored  our  courage,  and  we  res- 
olutely undertook  the  ascent  of  the  mountain.  Before  we 
reached  the  top,  the  wind  began  to  blow  violently,  and 
drove  about  the  snow  in  every  direction.  It  seemed  as 
though  the  whole  mountain  was  falling  to  pieces ;  the  as- 


284  TRAVELS  IN  TARTARY, 

cent  became  so  steep,  that  neither  men  nor  animals  had 
strength  enough  to  climb  up.  The  horses  stumbled  at  al- 
most every  step,  and  if  they  had  not  been  kept  up  by  the 
large  masses  of  snow,  on  more  than  one  occasion  they 
would  have  been  precipitated  into  the  valley  of  Lang-Ki- 
Tsoung.  M.  Gabet,  who  had  not  yet  recovered  from  the 
illness  which  our  first  journey  had  occasioned  him,  could 
scarcely  reach  the  top  of  Tanda ;  not  having  sufficient 
strength  to  grasp  the  tail  of  his  horse,  he  fell  from  exhaus- 
tion, and  became  almost  buried  in  the  snow.  The  Thibet- 
ian  escort  went  to  his  assistance,  and  succeeded,  after 
long  and  painful  exertion,  in  getting  him  to  the  top,  where 
he  arrived  more  dead  than  alive ;  his  face  was  of  a  livid 
paleness,  and  his  heaving  breast  sent  forth  a  sound  like  the 
death-rattle. 

We  met  on  the  top  of  the  mountain  the  Lama  pilgrims, 
who  had  preceded  us ;  they  were  all  lying  in  the  snow,  hav- 
ing beside  them  their  long  iron-feruled  sticks.  Some  asses, 
laden  with  baggage,  were  packed  one  against  the  other, 
shivering  in  the  cold  wind,  and  hanging  down  their  long 
ears.  When  all  had  sufficiently  recovered  breath,  we  re- 
sumed our  march.  The  descent  being  almost  perpen- 
dicular, we  had  only  to  sit  down,  and  leave  it  to  our  own 
weight  to  secure  our  making  a  rapid  journey.  The  snow, 
under  these  circumstances,  was  rather  favorable  than  other- 
wise ;  it  formed  on  the  asperities  of  the  ground  a  thick 
carpet  which  enabled  us  to  slide  down  with  impunity.  We 
had  only  to  deplore  the  loss  of  an  ass,  which,  choosing  to 
get  out  of  the  beaten  path,  was  precipitated  into  an  abyss. 

As  soon  as  we  reached  Tanda,  the  Mandarin,  Ly-Kouo- 
Ngan,  shook  off  the  snow  which  covered  his  clothes,  put 
on  his  hat  of  ceremony,  and  proceeded,  accompanied  by 
all  his  soldiers,  to  a  small  Chinese  pagoda  we  had  seen  on 
our  entrance  into  the  village.  It  is  reported  that  at  the 
time  of  the  wars  of  Kien-Long  against  the  Thibetians,  one 
of  the  Leang-Tai,  charged  with  victualing  the  Chinese 
army,  crossed  during  the  winter  the  mountain  of  Tanda  on 
his  way  to  Lha-Ri.  On  passing  the  brink  of  an  abyss  filled 
with  snow,  a  long-haired  ox  let  fall  a  coffer  of  silver  with 
which  it  was  laden.  On  seeing  this,  the  Leang-Tai  sprang 
from  his  horse,  threw  himself  upon  the  coffer,  which  he 
grasped  in  his  arms,  and  rolled,  without  relaxing  his  hold 


THIBET,  AND   CHINA. 


285 


of  the  treasure,  to  the  bottom  of  the  gulf.  Tradition  adds, 
that  in  the  spring,  the  snow  having  melted,  they  found  the 
Leang-Tai  standing  on  his  coffer  of  money.  The  Emperor 
Kien-Long,  in  honor  of  the  devotion  of  this  faithful  com- 
missary, who  had  so  faithfully  abided  by  his  trust,  named 
him  the  Spirit  of  the  Mountain  of  Tanda,  and  raised  a  pa- 
goda to  him  in  the  village.  The  Mandarins  who  journey  to 
Lha-Ssa  never  fail  to  visit  this  temple,  and  to  prostrate  them- 
selves thrice  before  the  idol  of  the  Leang-Tai.  The  Chi- 
nese emperors  are  in  the  habit  of  deifying  in  this  manner 


Pagoda  of  Tanda. 

civil  or  military  officers  whose  life  has  been  signalized  by 
some  memorable  act,  and  the  worship  rendered  to  these 
constitutes  the  official  religion  of  the  Mandarins. 

On  leaving  the  village  of  Tanda,  you  travel  for  sixty  lis 
on  a  plain  called  Pian-Pa,  which,  according  to  the  Chinese 
Itinerary,  is  the  most  extensive  in  Thibet.  If  this  statement 
be  correct,  Thibet  must  be  a  very  detestable  country ;  for, 
in  the  first  place,  this  so-called  plain  is  constantly  inter- 
cepted by  hills  and  ravines,  and  in  the  second  place,  it  is  so 


286  TRAVELS   IN   TARTARY, 

limited  in  extent,  that  any  one  in  the  center  of  it  can  easily 
distinguish  a  man  at  the  foot  of  the  surrounding  mountains. 
After  passing  the  plain  of  Pian-Pa,  you  follow,  for  fifty  lis, 
the  serpentine  course  of  a  small  mountain  stream,  and  then 
reach  Lha-Dze,  where  you  change  the  oulah. 

From  Lha-Dze  to  the  stage  of  Barilang  is  loolis  journey; 
two-thirds  of  the  way  are  occupied  by  the  famous  mountain 
of  Dchak-Da,  which  is  of  the  number  of  those  that  are  re- 
puted murderous,  and  which,  for  that  reason,  the  Chinese 
call  Yao-Ming-Ti-Chan ;  that  is  to  say  Mountain  that  claims, 
life.  We  effected  its  ascent  and  descent  without  any  acci- 
dent. We  did  not  even  get  tired,  for  we  were  becoming 
used,  by  daily  practise,  to  the  hard  employment  of  scaling 
mountains. 

From  Barilang  we  pursued  a  tolerably  easy  route,  whence 
we  observed,  rising  here  and  there,  the  smoke  from  a  few 
poor  Thibetian  dwellings,  insulated  in  the  gorges  of  the 
mountains.  We  saw  some  black  tents,  and  numerous  herds 
of  long-haired  oxen.  After  a  journey  of  100  lis  we  reached 
Chobando. 

Chobando  is  a  small  town,  the  houses  and  lamaseries  of 
which,  painted  with  a  solution  of  red  ochre,  present,  in  the 
distance,  a  singular  and  not  disagreeable  appearance.  The 
town  is  built  on  the  slope  of  a  mountain,  and  is  enclosed,  in 
front,  by  a  narrow  but  deep  river,  which  you  cross  on  a  wooden 
bridge,  that  shakes  and  groans  under  the  feet  of  travelers, 
and  seems  every  moment  about  to  break  down.  Chobando 
is  the  most  important  military  station  you  find  after  quit- 
ting Lha-Ri ;  its  garrison  consists  of  twenty-five  soldiers  and 
of  an  officer  bearing  the  title  of  Tsien-Tsoung.  This  mili- 
tary Mandarin  was  an  intimate  friend  of  Ly,  the  pacificator 
of  kingdoms ;  they  had  served  together  for  several  years  on 
the  frontiers  of  Gorkha.  We  were  invited  to  sup  with  the 
Tsien-Tsoung,  who  managed  to  give  us,  amidst  these  wild 
and  mountainous  regions,  a  splendid  repast,  where  were  dis- 
played Chinese  delicacies  of  every  description.  During 
supper  the  two  brothers-in-arms  enjoyed  the  satisfaction  of 
recounting  to  each  other  their  former  adventures. 

Just  as  we  were  going  to  bed,  two  horsemen,  having  belts 
adorned  with  bells,  came  into  the  courtyard  of  the  inn ;  they 
stopped  for  a  few  minutes,  and  then  set  off  again  at  full 
gallop.  We  were  informed  that  it  was  the  courier-extraor- 


THIBET,  AND   CHINA.  287 

dinary,  bearing  dispatches  from  the  ambassador  Ki-Chan  to 
Peking.  He  had  quitted  Lha-Ssa  only  six  days  before,  so 
that  he  had  already  traveled  more  than  2,000  lis  (200 
leagues).  Ordinarily,  the  dispatches  only  occupy  thirty 
days  between  Lha-Ssa  and  Peking.  This  speed  will,  doubt- 
less, seem  in  no  way  prodigious  when  compared  with  that  of 
the  couriers  of  Europe ;  but,  making  allowance  for  the  ex- 
cessive difficulties  of  the  journey,  it  will  perhaps  be  consid- 
ered surprising.  The  express  couriers,  who  carry  the  mails 
in  Thibet,  travel  day  and  night ;  they  always  go  in  twos, 
a  Chinese  soldier  and  a  Thibetian  guide.  At  about  every 
hundred  lis,  they  find  on  the  road  a  change  of  horses,  but 
the  men  are  not  relieved  so  often.  These  couriers  travel 
fastened  to  their  saddles  by  straps ;  they  are  in  the  habit  of 
observing  a  day  of  rigorous  fast  before  mounting  their  horses, 
and  all  the  time  they  are  on  duty,  they  content  themselves 
with  swallowing  two  raw  eggs  at  every  stage.  The  men  who 
perform  this  arduous  labor  rarely  attain  an  advanced  age ; 
many  of  them  fall  into  the  abysses  or  remain  buried  in  the 
snow.  Those  who  escape  the  perils  of  the  road  fall  victims 
to  the  diseases  which  they  readily  contract  in  these  dread- 
ful regions.  We  had  never  been  able  to  conceive  how  these 
couriers  traveled  by  night  among  these  mountains  of  Thibet, 
where  almost  at  every  step  you  find  frightful  precipices. 

You  see  at  Chobando  two  Buddhic  monasteries,  where 
numerous  Lamas  reside,  belonging  to  the  sect  of  the  Yellow 
Cap.  In  one  of  these  monasteries  there  is  a  great  printing 
press,  which  furnishes  sacred  books  to  the  Lamaseries  of  the 
province  of  Kham. 

From  Chobando,  after  two  long  and  arduous  days'  march, 
in  the  turnings  and  windings  of  the  mountains,  and  through 
immense  forests  of  pine  and  holly,  you  reach  Kia-Yu-Kiao. 
This  village  is  built  on  the  rugged  banks  of  the  river  Souk- 
Tchou,  which  flows  between  two  mountains,  and  the  waters 
of  which  are  wide,  deep,  and  rapid.  On  our  arrival  we 
found  the  inhabitants  of  Kia-Yu-Kiao  in  a  state  of  profound 
grief.  Not  long  before,  a  large  wooden  bridge,  thrown  over 
the  river,  had  broken  down,  and  two  men  and  three  oxen 
that  were  upon  it  at  the  time  perished  in  the  waters.  We 
could  still  see  the  remains  of  this  bridge,  built  of  large 
trunks  of  trees ;  the  wood,  completely  rotten,  showed  that 
the  bridge  had  fallen  from  decay.  At  sight  of  these  sad 


288  TRAVELS   IN   TARTARY, 

ruins,  we  thanked  Providence  for  having  kept  us  three  days 
on  the  other  side  of  the  mountain  of  Tanda.  If  we  had 
arrived  at  Kia-Yu-Kiao  before  the  fall  of  the  bridge,  it  would 
probably  have  sunk  under  the  weight  of  the  caravan. 

Contrary  to  our  expectation,  this  accident  caused  us  no 
delay.  The  Dheba  of  the  place  hastened  to  construct  a 
raft,  and  on  the  morrow  we  were  able,  at  daybreak,  to  re- 
sume our  march.  The  men,  baggage,  and  saddles  crossed 
the  river  on  the  raft,  the  animals  swimming. 

Thirty  lis  from  Kia-Yu-Kiao,  we  came  to  a  wooden  bridge, 
suspended  over  a  frightful  precipice.  Having  our  imagi- 
nations still  full  of  the  accident  at  Kia-Yu-Kiao,  we  felt  at 
sight  of  this  perilous  pass,  a  cold  shudder  of  terror  pervade 
all  our  limbs.  As  a  matter  of  precaution,  we  made  the 
animals  pass  first,  one  after  the  other ;  the  bridge  trembled 
and  shook  under  them,  but  held  firm ;  the  men  went  next. 
They  advanced  gently  on  their  toes,  making  themselves  as 
light  as  possible.  All  passed  safely,  and  the  caravan  pro- 
ceeded again  in  its  usual  order.  After  having  surmounted 
a  rocky  and  precipitous  hill,  at  the  foot  of  which  roared  an 
impetuous  torrent,  we  stayed  for  the  night  at  Wa-Ho-Tchai, 
a  station  composed  of  a  barracks,  a  small  Chinese  temple, 
and  three  or  four  Thibetian  huts. 

Immediately  after  our  arrival  the  snow  began  to  fall  in 
great  flakes.  In  any  other  place,  such  weather  would  have 
been  merely  disagreeable ;  at  Wa-Ho-Tchai,  it  was  calam- 
itous. We  had  next  day  to  travel  a  stage  of  150  lis,  on  a 
plateau  famous  throughout  Thibet.  The  Itinerary  gave  us 
the  following  details  as  to  this  route  :  "  On  the  mountain 
Wa-Ho  there  is  a  lake.  That  people  may  not  lose  them- 
selves in  the  thick  fogs  which  prevail  here,  there  have  been 
fixed  on  the  heights  wooden  signals.  When  the  mountain 
is  covered  with  deep  snow  you  are  guided  by  these  signals ; 
but  you  must  take  care  not  to  make  a  noise ;  you  must 
abstain  from  even  uttering  a  word,  otherwise  the  ice  and 
snow  will  fall  upon  you  in  abundance,  and  with  astonishing 
rapidity.  Throughout  the  mountain  you  find  neither  beast 
nor  bird,  for  it  is  frozen  during  the  four  seasons  of  the  year. 
On  its  sides,  and  within  100  lis  distance  there  is  no  dwelling. 
Many  Chinese  soldiers  and  Thibetians  die  there  of  cold." 

The  soldiers  of  the  garrison  of  Wa-Ho-Tchai,  finding  that 
the  weather  seemed  really  made  up  for  snow,  opened  the 


THIBET,  AND   CHINA.  289 

gates  of  the  little  pagoda,  and  lighted  a  number  of  small 
red  candles  in  front  of  a  formidable-looking  idol,  brandish- 
ing a  sword  in  its  right-hand,  and  holding  in  the  other  a  bow 
and  a  bundle  of  arrows.  They  then  struck,  with  repeated 
blows,  on  a  small  tam-tam,  and  executed  a  nourish  on  a 
tambourine.  Ly-Kouo-Ngan  assumed  his  official  costume, 
and  went  to  prostrate  himself  before  the  idol.  On  his  re- 
turn we  asked  in  whose  honor  this  pagoda  had  been  raised. 

"  It  is  the  pagoda  of  Kiang-Kian  *  Mao-Ling."  "  And 
what  did  Kiang-Kian  do,  that  he  is  thus  honored  ?"  "Oh, 
I  see  that  you  are  ignorant  of  these  events  of  times  gone 
by.  I  will  tell  you  about  him.  In  the  reign  of  Khang-Hi 
the  empire  was  at  war  with  Thibet.  Mao- Ling  was  sent 
against  the  rebels  in  the  rank  of  generalissimo.  Just  as  he 
was  going  to  pass  the  mountain  Wa-Ho  with  a  body  of  4,000 
men,  some  of  the  people  of  the  locality  who  acted  as  guides 
warned  him  that  every  one,  in  crossing  the  mountain,  must 
observe  silence,  under  penalty  of  being  buried  beneath  the 
snow.  Kiang-Kian  issued  forthwith  an  edict  to  his  soldiers, 
and  the  army  proceeded  in  the  most  profound  silence.  As 
the  mountain  was  too  long  for  the  soldiers,  laden  with 
baggage,  to  cross  it  in  a  single  day,  they  encamped  on  the 
plateau.  Conformably  with  the  established  rule  in  large 
towns  of  the  empire,  and  of  camps  in  time  of  war,  as  soon 
as  it  was  night  they  fired  off  a  cannon,  Mao- Ling  not  daring 
to  infringe  this  rule  of  military  discipline.  The  report  of 
the  cannon  had  scarcely  subsided,  when  enormous  blocks  of 
snow  came  pouring  down  from  the  sky  upon  the  mountain. 
Kiang-Kian  and  all  his  men  were  buried  beneath  the  fall, 
and  no  one  has  ever  since  discovered  their  bodies.  The 
6nly  persons  saved  were  the  cook  and  three  servants  of 
Kiang-Kian,  who  had  gone  on  before,  and  arrived  that  same 
day  in  the  village  where  we  are.  The  Emperor  Khang-Hi 
created  Kiang-Kian  Mao-Ling  tutelary  genius  of  the  mountain 
Wa-Ho,  and  had  this  pagoda  erected  to  him,  on  the  con- 
dition of  protecting  travelers  from  the  snow." 

Ly-Kouo-Ngan  having  finished  his  story,  we  asked  him 
who  was  the  potent  being  that  sent  down  these  terrible 
masses  of  snow,  ice,  and  hail,  when  any  one  presumed  to 

1  The  Kiang-Kian  are  the  highest  dignitaries  of  the  military  hierarchy  in  China ; 
ihey  are  decorated  with  the  red  button.  Each  province  has  a  Kiang-Kian,  who 
,s  its  military  governor,  and  a  Tsoung-Tou,  or  viceroy,  who  is  its  chief  literary 
Mandarin. 


290  TRAVELS   IN   TARTARY, 

make  a  noise  in  crossing  the  mountain  Wa-Ho  ?  "  Oh, 
that  is  perfectly  clear,"  answered  he ;  "  it  is  the  Spirit  of  the 
Mountain,  the  Hia-Ma-Tching-Chin  "  (the  deified  toad). 
"A  deified  toad  !  "  "Oh,  yes;  you  know  that  on  the  top 
of  Wa-Ho  there  is  a  lake."  "We  have  just  read  so  in  the 
Itinerary."  "  Well,  on  the  borders  of  this  lake  there  is  a 
great  toad.  We  can  scarcely  ever  see  him,  but  you  often 
hear  him  croaking  100  lis  round.  This  toad  has  dwelt  on 
the  borders  of  the  lake  since  the  existence  of  heaven  and 
earth.  As  he  has  never  quitted  this  solitary  spot,  he  has 
been  deified,  and  has  become  the  Spirit  of  the  Mountain. 
When  any  one  makes  a  noise  and  disturbs  the  silence  of  his 
retreat,  he  becomes  exasperated  against  him,  and  punishes 
him  by  overwhelming  him  with  hail  and  snow."  "  You  seem 
to  speak  quite  in  earnest ;  do  you  think  that  a  toad  can  be 
deified  and  become  a  spirit?"  "Why  not,  if  he  makes  a 
point  every  night  of  worshiping  the  Great  Bear?  "  When 
Ly-Kouo-Ngan  came  to  his  singular  system  of  the  Great 
Bear,  it  was  futile  to  reason  with  him.  We  contented  our- 
selves with  smiling  at  him  and  holding  our  tongues.  "  Ah ! ' ' 
said  he,  "  you  laugh  at  me  because  I  speak  of  the  Seven 
Stars ;  and,  indeed,  as  you  do  not  believe  in  their  influence, 
it  is  wrong  in  me  to  speak  to  you  of  them.  I  ought  merely 
to  have  told  you  that  the  toad  of  Wa-Ho  was  deified,  be- 
cause he  had  always  lived  in  solitude,  on  a  wild  mountain, 
inaccessible  to  the  foot  of  man.  Is  it  not  the  passions  of 
man  that  pervert  all  the  beings  of  the  creation,  and  prevent 
them  from  attaining  perfection  ?  Would  not  animals  in  the 
course  of  time  become  spirits  if  they  did  not  breathe  an 
air  poisoned  by  the  presence  of  man?"  This  argument 
seeming  to  us  somewhat  more  philosophical  than  the  first, 
we  vouchsafed  the  honor  of  a  serious  answer.  Ly-Kouo- 
Ngan,  who  possessed  a  fair  judgment,  when  he  was  not  con- 
fused with  this  Great  Bear,  doubted  at  length  the  power  of 
the  deified  toad,  and  the  protection  of  Kiang-Kian  Mao- 
Ling.  Just  as  we  were  going  to  repeat  our  evening  prayer, 
Ly-Kouo-Ngan  said  to  us :  "  Whatever  may  be  the  actual 
case  with  the  toad  and  Kiang-Kian,  this  is  certain,  that  our 
journey  to-morrow  will  be  fatiguing  and  perilous ;  since  you 
are  Lamas  of  the  Lord  of  Heaven,  pray  to  him  to  protect 
the  caravan."  "That  is  what  we  do  every  day,"  answered 
we ;  "  but  on  account  of  to-morrow's  journey,  we  shall  do 


THIBET,  AND   CHINA.  2QI 

so  in  an  especial  manner  this  evening."  We  had  scarcely 
slept  two  hours  when  one  of  the  soldiers  noisily  entered  our 
room,  hung  on  a  peg  in  the  wall  a  large  red  lantern,  and 
announced  that  the  cock  had  already  crowed  once.  We 
had,  therefore,  to  rise,  and  make,  with  expedition,  the  prep- 
arations for  departure,  for  we  had  150  lis  to  march  before 
we  reached  the  next  stage.  The  sky  was  studded  with  stars, 
but  the  snow  had  fallen  the  evening  before  in  such  abun- 
dance, that  it  had  added  to  former  layers  another  of  a  foot 
thick.  This  was  precisely  what  we  wanted,  by  way  of  carpet, 
to  facilitate  the  passage  of  Wa-Ho,  a  mountain  perpetually 
covered  with  frozen  snow,  almost  as  slippery  as  a  glacier. 

The  caravan  set  out  long  before  daybreak ;  it  advanced 
slowly  and  silently  along  the  tortuous  paths  of  the  mountain, 
sufficiently  lighted  up  by  the  whiteness  of  the  snow  and  the 
luster  of  the  stars.  The  sun  was  beginning  to  tinge  the  hori- 
zon with  red  when  we  reached  the  plateau.  The  fear  of 
the  Great  Toad  having  dissipated  with  the  night,  every  one 
now  broke  the  silence  to  which  he  had  been  condemned. 
First  the  guides  commenced  vituperating  the  long-haired 
oxen  that  were  wandering  beyond  the  beaten  path.  By  and 
by  the  travelers  themselves  hazarded  some  reflections  on 
the  mildness  of  the  air  and  the  unexpected  facility  of  the 
route.  At  length  we  altogether  scorned  the  anger  of  the 
Toad,  and  every  one  talked,  hallooed)  chattered,  or  sang, 
without  seeming  in  the  least  apprehensive  of  the  fall  of 
snow  or  hail.  Never,  perhaps,  had  the  caravan  been  so 
noisy  as  on  this  occasion. 

The  aspect  of  the  plateau  of  Wa-Ho  is  extremely  mel- 
ancholy and  monotonous.  As  far  as  the  eye  can  reach, 
nothing  is  to  be  seen  but  snow;  not  a  single  tree,  not  even 
a  trace  of  wild  animals,  interrupts  the  monotony  of  this 
immense  plain.  Only,  at  intervals,  you  come  to  a  long  pole, 
blackened  by  time,  which  serves  to  guide  the  march  of  cara- 
vans. Throughout  this  extended  mountain  travelers  do 
not  find  even  a  place  to  prepare  their  tea  and  take  refresh- 
ment. Those  who  have  not  strength  enough  to  pass  twenty 
hours  without  eating  or  drinking,  swallow,  as  they  go,  a  few 
handfuls  of  snow,  and  a  little  tsamba  previously  prepared. 

Throughout  the  day  the  sky  was  pure  and  serene,  not  a 
single  cloud  obscuring  for  a  moment  the  rays  of  the  sun. 
This  excess  of  fine  weather  was  to  us  the  source  of  the 


292 


TRAVELS   IN   TARTARY. 


greatest  suffering ;  the  glare  of  the  snow  was  so  intensely 
dazzling,  that  the  hair  spectacles  did  not  suffice  to  keep  our 
eyes  from  severe  inflammation. 

When  darkness  began  to  spread  over  the  mountain,  we 
had  reached  the  edge  of  the  plateau.  We  descended  by  a 
narrow,  rugged  path,  and  after  a  thousand  twistings  and 
turnings  in  a  deep  gorge,  we  reached  at  length  the  stage  of 
Ngenda-Tchai,  where  we  passed  the  night  in  intolerable 
suffering.  Everybody  was  continually  crying  and  groaning 
as  though  his  eyes  had  been  torn  out.  Next  day  it  was 
impossible  to  proceed.  The  Lama  Dsiamdchang,  who  knew 
something  of  physic,  made  a  general  distribution  of  medi- 
cine and  eye-salve,  and  we  all  spent  the  day  with  our  eyes 
bandaged. 

Thanks  to  the  drugs  of  the  Lama,  the  next  day  we  were 
able  to  open  our  eyes  and  continue  our  journey.  Three 
stages  separated  us  from  Tsiamdo ;  and  they  were  very  la- 
borious and  annoying  stages,  for  we  were  obliged  to  cross 
a  number  of  those  odious  wooden  bridges,  suspended  over 
torrents,  rivers,  and  precipices.  The  recollection  of  the 
recent  catastrophe  at  Kia-Yu-Kiao  haunted  us  incessantly. 
After  having  pursued  for  twenty  lis  a  narrow  path  on  the 
rugged  banks  oj  a  large  river  called  the  Khiang-Tang-Tchou, 
we  at  length  reached  Tsiando.  Thirty-six  days  had  elapsed 
since  our  departure  from  Lha-Ssa.  According  to  the  Chinese 
Itinerary  we  had  traveled  2,500  lis  (250  leagues). 


Chinese  hand,  foot,  shoes,  &c. 


Proul-Tamba,  a  celebrated  Thibetian  Chief. 


CHAPTER  IX. 


Glance  at  Tsiamdo— War  between  the  Living  t 

—Calcareous  Mountains— Death  of  the  Mandarin  Pey— The  Great  Chief  Proul- 
Tamba— Visit  to  the  Castle  of  Proul-Tamba— Buddhist  Hermit— War  Among 
the  Tribes— Halt  at  Angti— Thibetian  Museum— Passage  of  the  Mountain 
Angti— Town  of  Djaya— Death  of  the  Son  of  the  Mandarin  Pey— Musk  Deer 
— River  with  Gold  Sands — Plain  and  Town  of  Bathang — Great  Forest  of  Ta- 
So— Death  of  Ly-Kouo-Ngan— Interview  with  the  Mandarins  of  Lithang— 
Various  Bridges  of  Thibet— Arrival  on  the  Frontiers  of  China— Residence  at 
Ta-Tsien-Lou — Departure  for  the  Capital  of  the  Province  of  Sse-Tchouen. 

THE  Chinese  government  has  established  at  Tsiamdo ' 
a  magazine  of  provisions,  the  management  of  which  is  con- 
fided to  a  Liang-Tai.  The  garrison  is  composed  of  about  300 
soldiers  and  four  officers,  a  Yeou-Ki,  a  Tsien-Tsoung,  and 
two  Pa-Tsoung.  The  maintenance  of  this  military  station, 
and  of  the  garrisons  dependent  upon  it,  amounts  annually 
to  the  sum  of  10,000  ounces  of  silver. 

Tsiamdo,  the  capital  of  the  province  of  Kham,  is  built 
in  a  valley  surrounded  by  high  mountains.  Formerly  it 
was  enclosed  by  a  rampart  of  earth,  now  broken  down 
everywhere,  and  the  remnants  of  which  are  taken  away 
every  day  to  repair  the  floors  of  the  houses.  Tsiamdo,  in- 
deed, has  little  need  of  fortifications ;  it  is  sufficiently  de- 


1  On  Andriveau-Goujon's  map,  this  place  is  called  Chamitc 


293 


294  TRAVELS   IN   TARTARY, 

fended  by  two  rivers,  the  Dza-Tchou  and  the  Om-Tchou, 
which,  after  flowing,  the  one  to  the  east,  the  other  to  the 
west  of  the  town,  unite  on  the  south,  and  form  the  Ya- 
Long-Kiang,  which  crosses,  from  north  to  south,  the  prov- 
ince of  Yun-Nan  and  Cochin-China,  and  falls  at  length 
into  the  sea  of  China.  Two  large  wooden  bridges,  one 
over  the  Dza-Tchou,  the  other  over  the  Om-Tchou,  to  the 
right  and  left  of  the  town,  lead  to  two  parallel  roads,  the 
first  called  the  Sse-Tchouen  road,  the  other  the  Yun-Nan 
road.  The  couriers  who  convey  the  mails  from  Peking  to 
Lha-Ssa,  and  all  the  civil  and  military  servants  of  the  Chi- 
nese government,  are  obliged  to  use  the  Sse-Tchouen 
road ;  that  of  Yun-Nan  is  almost  deserted.  You  only  see 
there,  from  time  to  time,  a  few  Chinese  merchants,  who 
purchase,  from  the  Mandarins  of  their  provinces,  the  privilege 
of  going  to  Thibet  to  sell  their  merchandise. 

The  military  stations  which  the  court  of  Peking  has  es- 
tablished in  the  states  of  the  Tale- Lama  were  at  one  time 
maintained  and  managed  by  the  joint  authorities  of  Sse- 
Tchouen  and  Yun-Nan.  This  combination  having  been, 
for  a  long  time,  the  source  of  dissensions  and  quarrels  be- 
tween the  Mandarins  of  the  two  provinces,  it  was  determined 
that  the  viceroy  of  Sse-Tchouen  should  be  sole  director  of 
the  Chinese  resident  in  Thibet. 

Tsiamdo  presents  the  appearance  of  an  ancient  town  in 
decay ;  its  large  houses,  constructed  with  frightful  irregu- 
larity, are  scattered  confusedly  over  a  large  tract,  leaving 
on  all  sides  unoccupied  ground  or  heaps  of  rubbish.  Ex- 
cept a  few  buildings  of  later  date,  all  the  rest  bear  the  stamp 
of  great  antiquity.  The  numerous  population  you  see  in 
the  different  quarters  of  the  town  are  dirty,  uncombed,  and 
wallow  in  profound  idleness. 

We  could  not  divine  what  were  the  means  of  existence 
of  the  inhabitants  of  Tsiamdo ;  they  are  without  arts,  in- 
dustry, and,  we  may  add,  almost  without  agriculture.  The 
environs  of  the  town  present,  generally  speaking,  nothing 
but  sands,  unfavorable  to  the  cultivation  of  corn.  They 
grow,  however,  some  poor  crops  of  barley,  but  these  are, 
doubtless,  insufficient  for  the  supply  of  the  country.  Possi- 
bly musk,  skins  of  wild  beasts,  rhubarb,  turquoises,  and 
gold-dust  provide  the  population  with  the  means  of  a  petty 
commerce,  and  thus  with  the  necessaries  of  life. 


THIBET,  AND   CHINA.  29$ 

Although  Tsiamdo  is  not  a  place  remarkable  for  its  luxury 
or  elegance,  you  admire  there  a  large  and  magnificent  Lama- 
sery standing  towards  the  west,  on  an  elevated  platform 
which  commands  the  rest  of  the  town.  It  is  inhabited  by 
about  2000  Lamas,  who,  instead  of  each  having  his  small 
house,  as  in  the  other  Buddhic  monasteries,  live  all  together 
in  the  large  buildings,  with  which  the  principal  temple  is 
surrounded.  The  sumptuous  decorations  that  ornament 
this  temple  make  it  regarded  as  one  of  the  finest  and  most 
wealthy  in  Thibet.  The  Lamasery  of  Tsiamdo  has  for  its 
ecclesiastical  superior  a  Houtouktou  Lama,  who  is  at  the 
same  time  temporal  sovereign  of  the  whole  province  of 
Kham. 

Five  lis  from  Tsiamdo,  towards  the  frontiers  of  China, 
there  is  a  town  called  Djaya,  which,  with  the  countries  de- 
pendent on  it,  is  subject  to  a  Grand  Lama,  bearing  the 
title  of  Tchaktchouba.  This  Lamanesque  dignity  is  some- 
what inferior  to  that  of  Houtouktou.  At  the  time  we  were  in 
Thibet,  there  arose  a  great  contest  between  the  Houtouktou 
of  Tsiamdo  and  the  Tchaktchouba  of  Djaya.  The  latter, 
a  young,  bold,  and  enterprising  Lama,  had  declared  him- 
self Houtouktou,  in  virtue  of  an  old  diploma,  which  he 
affirmed  had  been  granted  to  him,  in  one  of  his  former 
lives,  by  the  Tale'-Lama.  He  asserted,  accordingly,  his 
rights  to  supremacy,  and  claimed  the  see  of  Tsiamdo  and 
the  government  of  the  province  of  Kham.  The  Houtouk- 
tou of  Tsiamdo,  a  Lama  advanced  in  years,  did  not  choose 
to  resign  his  authority,  and,  on  his  side,  alleged  authentic 
titles,  sent  by  the  court  of  Peking,  and  confirmed  by  the 
Grand  Lama  of  Lha-Ssa.  All  the  tribes,  and  all  the  La- 
maseries of  the  province,  entered  into  this  quarrel,  and  took 
part,  some  with  the  young  Lama,  some  with  the  old.  Af- 
ter long  and  futile  discussions,  written  and  verbal,  they  re- 
sorted to  arms,  and  for  a  full  year  these  wild  and  fanatic 
tribes  were  engaged  in  bloody  conflicts.  Whole  villages 
were  destroyed,  and  their  inhabitants  cut  in  pieces.  In 
their  terrible  fury,  these  ferocious  combatants  devastated 
everything ;  they  pursued  into  the  desert,  with  arrows  and 
fusils,  the  herds  of  goats  and  long-haired  oxen,  and  in  their 
destructive  course,  set  fire  to  the  forests  they  found  on 
their  way. 

When  we  arrived  at  Tsiamdo  the  war  had  ceased  some 


296  TRAVELS   IN   TARTARY, 

days,  and  all  parties  had  consented  to  a  truce,  in  hopes 
of  effecting  a  reconciliation.  Thibetian  and  Chinese  nego- 
tiators had  been  sent  by  the  Tale1 -Lama  and  the  ambassa- 
dor Ki-Chan  conjointly.  The  youthful  Houtouktou  of 
Djaya  had  been  summoned  to  this  congress,  and  feaiful  of 
treachery,  he  had  come  with  a  formidable  escort  of  his  bra- 
vest partisans.  Several  conferences  had  been  held  without 
producing  any  satisfactory  result.  Neither  the  one  nor  the 
other  of  the  two  pretenders  would  withdraw  his  claims ; 
the  parties  were  irreconcilable,  and  everything  presaged 
that  the  war  would  be  soon  resumed  with  fresh  fury.  Jt 
appeared  to  us  that  the  party  of  the  young  Houtouktou 
had  every  chance  of  success,  because  it  was  the  most 
national,  and  consequently  the  most  popular  and  strongest. 
Not  that  his  title  was  really  better  founded  or  more  valid 
than  that  of  his  competitor,  but  it  was  easy  to  see  that  the 
old  Houtouktou  of  Tsiamdo  had  hurt  the  pride  of  his  tribes 
by  invoking  the  arbitration  of  the  Chinese,  and  relying  upon 
the  aid  of  the  government  of  Peking.  All  foreign  interven- 
tion is  odious  and  detestable.  This  is  truth,  alike  in  Europe 
and  in  the  mountains  of  Thibet,  wherever  people  care  for 
their  independence  and  their  dignity. 

Our  residence  at  Tsiamdo  was  quite  exempt  from  the  ir- 
ritation and  rage  that  reigned  about  us.  We  were  treated 
with  all  those  marks  of  attention  and  kindness  which  we 
had  experienced  on  all  our  journey  since  our  departure  from 
Lha-Ssa.  Both  the  young  and  the  old  Houtouktou  sent  us 
a  scarf  of  blessing,  with  a  good  provision  of  butter  and 
quarters  of  mutton. 

We  stayed  at  Tsiamdo  three  days ;  for  our  guide,  the 
Pacificator  of  Kingdoms,  had  great  need  of  rest.  The 
fatigues  of  this  arduous  route  had  sensibly  affected  his 
health.  His  legs  were  so  swollen  that  he  could  not  mount 
or  dismount  from  his  horse  without  the  assistance  of  several 
persons.  The  physicians  and  sorcerers  of  Tsiamdo,  whom 
he  consulted,  gave  answers,  the  clearest  meaning  of  which 
was,  that  if  the  malady  diminished,  it  would  be  no  great 
matter ;  but  that  if  it  should  grow  worse,  it  might  .become 
a  serious  affair.  The  most  reasonable  counselors  advised 
Ly-Kouo-Ngan  to  continue  his  journey  in  a  palanquin.  A 
Chinese  Mandarin  of  the  place  offered  to  sell  him  his  own, 
and  to  engage  carriers.  This  advice  was  perfectly  prudent ; 


THIBET,  AND  CHINA.  2Q/ 

but  avarice  interposed,  and  the  sick  man  protested  that  he 
should  be  more  fatigued  in  a  palanquin  than  on  horseback. 

To  the  illness  of  Ly-Kouo-Ngan  was  added  another  source 
of  delay.  A  Chinese  caravan  which  had  left  Lha-Ssa  a  few 
days  after  us  had  arrived  at  Tsiamdo  on  the  same  evening 
with  ourselves.  This  caravan  consisted  of  a  Liang-Tai,  or 
commissary,  of  his  son,  a  young  man  of  eighteen,  and  of  a 
numerous  suite  of  soldiers  and  servants.  We  wanted  to  let 
these  pass  on  before,  for,  if  we  traveled  in  company,  it  was 
to  be  feared  that  we  should  not  find  lodgings  and  oulah 
sufficient  for  so  great  a  number.  The  Liang-Tai  and  his 
son  traveled  in  palanquins ;  but,  notwithstanding  the  con- 
veniences of  this  mode  of  conveyance,  the  two  illustrious 
travelers  were  so  extenuated  with  fatigue,  and  so  languid, 
that  it  was  the  general  impression  their  strength  would  not 
suffice  to  carry  them  into  China.  The  literary  Mandarins 
being  used  to  an  easy  life,  are  little  adapted  for  supporting 
the  innumerable  miseries  of  the  journey  into  Thibet.  Among 
those  who  are  sent  to  fulfil  the  duties  of  commissary,  few 
are  fortunate  enough  to  return  to  their  country. 

The  day  of  our  departure,  the  old  Houtouktou  of  Tsiamdo 
sent  us  an  escort  of  four  Thibetian  horsemen,  to  guard  us 
until  we  reached  the  territory  of  the  Tchaktchouba  of  Djaya. 
On  quitting  the  town,  we  passed  over  a  magnificent  bridge 
entirely  built  of  large  trunks  of  fir,  and  we  then  found  our- 
selves on  the  Sse-Tchouen  road,  which  meanders  along  the 
sides  of  a  high  mountain,  at  the  base  of  which  runs  the  rapid 
river  Dza-Tchou.  After  proceeding  twenty  lis,  we  met,  at 
a  turn  of  the  mountain,  in  a  deep  and  retired  gorge,  a  little 
party  of.  travelers,  who  presented  a  picture  full  of  poetry. 
The  procession  was  opened  by  a  Thibetian  woman  astride 
a  fine  donkey,  and  carrying  an  infant,  solidly  fastened  to 
her  shoulders  by  large  leathern  straps.  She  led  after  her, 
by  a  long  cord,  a  pack-horse,  laden  with  two  panniers, 
which  hung  symmetrically  on  its  sides.  These  two  panniers 
served  as  lodgings  for  two  children,  whose  laughing  joyous 
faces  we  saw  peeping  out  from  little  windows  in  their  re- 
spective baskets.  The  difference  in  the  age  of  these  chil- 
dren seemed  slight;  but  they  could  not  be  of  the  same 
weight,  for  to  keep  the  equilibrium  between  them,  a  large 
stone  was  tied  to  the  side  of  one  of  the  panniers.  Behind 
the  horse  laden  with  these  child-boxes  followed  a  horseman, 


TRAVELS  IN  TARTARY, 


Thibetian  Travelers. 

whom  one  easily  recognized,  by  his  costume,  as  a  retired 
Chinese  soldier.  He  had  behind  him,  on  the  crupper,  a 
boy  of  twelve  years  old.  Last  of  all  an  enormous  red- 
haired  dog,  with  squinting  eyes,  and  an  expression  alto- 
gether of  decided  bad  temper,  completed  this  singular 
caravan,  which  joined  us,  and  took  advantage  of  our  com- 
pany as  far  as  the  province  of  Sse-Tchouen. 

The  Chinese  was  an  ex-soldier  of  the  garrison  of  Tsiamdo. 
Having  performed  the  three  years'  service  required  by  law, 
he  had  obtained  leave  to  remain  in  Thibet,  and  to  engage 
in  commerce.  He  had  married,  and  after  having  amassed 
a  little  fortune,  he  was  returning  to  his  country,  with  all  his 
family. 

We  could  not  but  admire  the  fortitude,  the  energy,  and 
the  devotion  of  this  brave  Chinese,  so  different  from  his 
selfish  countrymen,  who  never  scruple  to  leave  their  wives 
and  children  in  foreign  lands.  He  had  to  bear  up,  not 
only  against  the  dangers  and  fatigues  of  a  long  journey,  but 
also  against  the  raillery  of  those  who  themselves  had  not 
the  heart  to  follow  his  good  example.  The  soldiers  of  our 
escort  soon  began  to  turn  him  into  ridicule.  "  This  man," 
said  they,  "  is  evidently  insane ;  to  bring  from  foreign 
countries  money  and  merchandise,  that  is  reasonable ;  but 


THIBET,  AND   CHINA.  299 

to  bring  into  the  central  nation  a  large-footed  woman  and 
all  these  little  barbarians,  why,  it  is  contrary  to  all  estab- 
lished usages.  Has  the  fellow  an  idea  of  making  money 
by  exhibiting  these  animals  of  Thibet?" 

More  than  once  observations  of  this  kind  excited  our 
indignation.  We  always  made  a  point  of  defending  this 
worthy  father,  of  commending  his  honorable  conduct,  and 
of  reproving  loudly  the  barbarity  and  immorality  of  the 
Chinese  customs. 

Shortly  after  we  had  admitted  into  our  caravan  the  in- 
teresting little  party  from  Tsiamdo,  we  left  the  river  Dza- 
Tchou  to  our  right,  and  ascended  a  high  mountain  covered 
with  large  trees  and  enormous  rocks,  themselves  covered 
with  thick  coats  of  lichen.  We  afterwards  again  came  upon 
the  river,  and  proceeded  along  its  banks,  by  a  rugged  path, 
for  a  few  lis,  till  we  arrived  at  Meng-Phou.  We  had 
traveled  scarcely  eight  leagues,  but  we  were  overcome  with 
fatigue.  The  three  days'  rest  we  had  taken  at  Tsiamdo  had 
modified  our  equestrian  powers,  so  that  we  had  some  diffi- 
culty in  getting  our  legs  into  riding  order  again.  Meng- 
Phou  consists  of  seven  or  eight  huts,  built  of  rough  stone, 
in  a  large  and  deep  ravine. 

Next  day  we  traveled  along  the  crest  of  a  lofty  mountain, 
having  continually  to  mount  and  dismount,  in  order  to  get 
from  one  eminence  to  another.  On  this  route  we  had  fre- 
quently to  cross  precipices  on  wooden  bridges,  which,  to 
use  the  expression  of  the  Chinese  Itinerary,  are  "  suspended 
in  the  region  of  the  clouds."  After  a  march  of  60  lis  we 
reached  Pao-Tun,  where  we  changed  the  oulah,  and  where 
we  began  to  find  the  Thibetians  less  complaisant  and  docile 
than  on  the  other  side  of  Tsiamdo.  Their  mien  was 
haughtier  and  their  manner  more  abrupt.  On  the  other 
hand,  the  Chinese  of  the  caravan  became  more  humble, 
less  exacting,  and  prudently  abstained  from  speaking  in  a 
domineering  fashion.  All  the  way  from  Pao-Tun  to 
Bagoung,  you  see  nothing  for  ten  leagues  but  calcareous 
mountains,  entirely  bare  and  rough.  No  trees  are  to  be 
seen,  nor  grass,  nor  even  moss.  Below  you  only  remark,  in 
the  fissures  of  the  rocks,  a  little  verdant  stone-crop,  which 
seems  to  protest  against  the  desolate  sterility  around.  One 
of  these  mountains,  which  the  Chinese  call  Khou-Loung- 
Chan,  which  means  the  perforated  mountain,  presents  a 


3OO  TRAVELS   IN   TARTARY, 

very  singular  appearance.  You  see  here  a  great  number 
of  holes  and  hollows,  in  infinite  variety  of  form  and  size. 
Some  of  these  apertures  resemble  huge  doorways.  The 
smaller  look  like  bells,  some  like  round  and  oval  skylights. 

The  mountain  being  in  the  peak  form,  we  were  not  able 
to  go  and  visit  these  caverns.  However,  we  approached 
sufficiently  near  to  them  to  be  able  to  judge  that  they  are 
all  of  a  considerable  depth.  These  numerous  cavities 
resulting,  probably,  from  old  volcanic  eruptions,  are  at- 
tributed by  the  Chinese  to  the  Kouei,  or  evil  genii.  The 
Thibetians,  on  the  contrary,  affirm  that  they  were  dug  by 
the  tutelary  deities  of  the  country;  that,  in  ancient  times, 
some  Lamas  of  great  sanctity  made  them  their  retreat,  and 
that  therein  they  were  transformed  into  Buddha ;  and  that 
at  certain  periods  of  the  year  you  still  hear  within  the 
mountain  the  murmur  of  Lama  prayers. 

In  Thibet,  we  had  never  observed  on  our  route  other 
mountains  than  those  of  a  granitic  nature,  always  remark- 
able for  masses  of  enormous  stones,  heaped  upon  one  an- 
other, generally  assuming  a  form  originally  quadrangular, 
but  rounded  at  the  angles  by  the  incessant  action  of  the 
wind  and  rain.  These  enormous  calcareous  masses,  which 
we  observed  on  our  way  to  Bagoung,  could  not  fail  to  fix 
our  attention.  In  fact,  the  country  began  entirely  to 
change  its  aspect.  For  more  than  a  fortnight  we  saw 
nothing  but  calcareous  mountains,  producing  a  marble  as 
white  as  snow,  of  a  fine  and  very  close  grain.  The  shep- 
herds of  these  regions  are  in  the  habit  of  cutting  from  them 
large  slabs,  on  which  they  carve  the  image  of  Buddha,  or 
the  formula  "Om  mani  padme  houm,"  and  which  they 
afterwards  place  on  the  roadside.  These  carvings  remain 
for  many  years,  without  being  in  the  least  defaced,  for  this 
marble  having  a  great  quantity  of  silex  closely  intermixed 
with  carbonate  'of  chalk,  is  extremely  hard.  Before  our 
arrival  at  Bagoung,  we  journeyed  for  four  or  five  lis,  along 
a  road  bordered  on  both  sides  by  two  unbroken  lines  of 
these  Buddhic  inscriptions.  We  saw  some  Lamas  engrav- 
ing the  mani  on  marble  slabs. 

We  reached  the  little  village  of  Bagoung  a  little  before 
nightfall,  and  proceeded  to  dismount  at  a  Chinese  bar- 
racks, composed  of  a  few  huts  built  of  magnificent  frag- 
ments of  white  marble,  cemented  with  mud  and  dung.  As 


THIBET,  AND   CHINA.  3OI 

soon  as  we  arrived,  they  announced  to  us  the  death  of  the 
Liang-Tai,  named  Pel,  who  had  overtaken  us  at  Tsiamdo. 
It  was  two  days  before,  that  his  caravan  had  passed  through 
Bagoung.  Having  reached  the  barracks,  the  bearers  of 
the  Mandarin,  after  setting  down  the  palanquin,  had  opened 
the  curtains,  as  usual,  to  invite  his  excellency  to  enter  the 
apartment  that  had  been  prepared  for  him.  But  in  the 
palanquin,  they  only  found  a  corpse.  In  accordance  with 
the  Chinese  usages,  the  son  of  the  departed  could  not  leave 
the  body  of  his  father  in  a  foreign  land,  but  must  take  it  to 
his  family,  in  order  to  deposit  it  in  the  sepulcher  of  his 
ancestors.  Now,  we  were  still  in  the  heart  of  Thibet,  and 
the  family  of  the  Mandarin  Pei  was  in  the  province  of 
Tche-Kiang,  altogether  at  the  extremity  of  China.  The 
route,  as  has  been  seen,  was  difficult  and  long ;  but  hesita- 
tion in  the  matter  was  out  of  the  question  :  filial  piety  had 
to  surmount  all  obstacles.  A  coffin,  ready  made,  was,  by 
chance,  in  the  guard-house.  The  son  of  the  Mandarin 
bought  it  at  a  high  price  from  the  soldiers ;  he  deposited 
therein  the  remains  of  his  father.  They  adapted  the  shafts 
of  the  palanquin  to  the  coffin,  and  the  carriers,  in  considera- 
tion of  increased  pay,  agreed  to  carry  to  the  frontiers  of 
China,  a  dead  instead  of  a  living  man.  The  caravan  had 
quitted  Bagoung  the  evening  preceding  our  arrival. 

The  announcement  of  this  death  astonished  and  affected 
all  of  us. 

Ly-Kouo-Ngan  particularly,  who  was  in  no  satisfactory 
state  of  mind,  was  thunderstruck.  The  fear  he  felt  pre- 
vented him  from  taking  any  supper ;  but,  in  the  evening, 
another  matter  occurred  to  divert  his  attention  from  these 
sad  thoughts  of  death.  The  chief  of  the  Thibetian  village 
came  to  the  guard-house,  to  announce  to  the  travelers, 
that  it  had  been  resolved  in  that  country,  that  thereafter 
they  would  not  supply  the  oulah  gratuitously;  that  for  a 
horse,  people  must  pay  one  ounce  of  silver,  and  for  a  yak 
half  an  ounce.  "The  caravan  which  passed  yesterday," 
added  he,  "  was  obliged  to  agree  to  this."  ...  To  make 
it  manifest  that  this  regulation  would  not  admit  of  any 
discussion,  he  abruptly  put  his  tongue  in  his  cheek  at  us, 
and  withdrew. 

A  manifesto  so  plain  and  definite  was  a  complete  thun- 
derbolt to  the  Pacificator  of  Kingdoms.  He  entirely  forgot 


302  TRAVELS   IN   TARTARY, 

the  melancholy  death  of  the  poor  Liang-Tai,  in  the  thought 
of  this  frightful  catastrophe  which  threatened  his  purse. 
We  charitably  participated  in  his  affliction,  and  tried,  as  well 
as  we  could,  to  conform  our  words  to  his  somber  thoughts. 
But,  in  reality,  it  was  a  matter  of  utter  indifference  to  us. 
If  they  refused  to  supply  us  with  the  means  of  continuing 
our  journey,  we  should  merely  have  to  stay  in  Thibet, 
which,  after  all,  was  a  result  to  which  we  should  without 
difficulty  become  reconciled.  Meantime,  we  went  to  bed, 
and  left  the  people  of  the  escort  to  discuss  politics  and 
social  economy. 

The  next  day,  when  we  rose,  we  found  neither  oxen  nor 
horses  in  the  court  of  the  barracks.  Ly-  Kouo-Ngan  was  in 
utter  despair.  "Shall  we  have  the  oulah?  "  inquired  we; 
"shall  we  depart  to-day?  "  "These  barbarians,"  answered 
he,  "  do  not  comprehend  the  merit  of  obedience.  I  have 
resolved  to  address  myself  to  Proul-Tamba ;  I  have  sent  a 
deputation  to  him ;  I  have  known  him  a  long  time,  and  I 
hope  he  will  procure  the  oulah  for  us."  This  Proul-Tamba 
was  a  person  of  whom  we  had  already  heard  a  great  deal. 
He  was  at  the  head  of  the  party  of  the  young  Tchaktchouba 
of  Djaya,  and  consequently  the  avowed  enemy  of  Chinese 
influence.  He  was,  we  were  informed,  learned  as  the  most 
learned  Lamas  of  Lha-Ssa.  No  one  came  up  to  him  in 
valor;  never  in  battle  had  he  experienced  defeat.  Ac- 
cordingly, among  all  the  tribes  of  the  province  of  Kham, 
his  name  alone  had  potency,  and  acted  like  a  talisman  on 
the  minds  of  the  multitude.  Proul-Tamba  was,  in  some 
measure,  the  Abd-el-Kader  of  these  wild  mountaineers. 

The  dwelling  of  Proul-Tamba  was  distant  from  Bagoung 
not  more  than  five  or  six  lis.  The  deputation  that  had 
been  sent  to  him  soon  returned,  and  announced  that  the 
great  chief  himself  was  coming.  This  unexpected  news  put 
in  commotion  the  whole  Thibetian  village,  and  the  soldiers. 
Every  one  said  to  every  one,  excitedly,  "  The  great  chief  is 
coming,  we  are  going  to  see  the  great  chief  !  "  Ly-Kouo- 
Ngan  hastened  to  attire  himself  in  his  best  clothes,  his  silk 
boots,  and  his  hat  of  ceremony.  The  Chinese  soldiers, 
also  improved,  as  well  as  they  could,  their  toilet.  Whilst 
the  Thibetians  ran  to  meet  their  chief,  Ly-Kouo-Ngan 
selected  from  his  baggage  a  magnificent  khata,  or  scarf  of 
blessing,  and  then  posted  himself  on  the  threshold  of  the 


THIBET,  AND   CHINA.  303 

door,  to  receive  the  illustrious  Proul-Tamba.  As  for  us 
the  department  we  selected  was  to  study  the  physiognomy 
of  the  different  parties.  The  most  interesting  was,  doubt- 
less, that  of  the  Pacificator  of  Kingdoms.  It  was  curious 
to  see  this  Chinese  Mandarin,  generally  so  haughtily  in- 
solent in  the  presence  of  Thibetians,  become  all  at  once 
humble  and  modest,  and  awaiting,  tremblingly,  the  arrival 
of  a  man  whom  he  deemed  strong  and  potent. 

At  last  the  great  chief  appeared ;'  he  was  on  horseback, 
escorted  by  a  guard  of  honor,  consisting  or  four  horsemen. 
As  soon  as  all  had  dismounted,  the  Pacificator  of  Kingdoms 
approached  Proul-Tamba,  made  him  a  low  bow,  and  offered 
him  the  scarf  of  blessing.  Proul-Tamba  motioned  to  one 
of  his  attendants  to  receive  the  present,  and  without  saying 
a  word,  quickly  crossed  the  court,  and  went  straight  to  the 
room  prepared  for  his  reception,  and  where  we  awaited  him 
with  the  Lama  Dchiamdchang.  Proul-Tamba  made  us  a 
slight  bow,  and  sat  down  without  ceremony,  in  the  place  of 
honor,  on  a  carpet  of  gray  felt.  Ly-Kouo-Ngan  placed 
himself  on  his  left,  the  Lama  Dchiamdchang  on  his  right, 
and  we  in  front  of  him.  Between  us  five  there  was  such  a 
respectful  distance,  that  we  formed  a  sort  of  large  circle. 
Some  Chinese  soldiers  and  a  crowd  of  Thibetians  stood  be- 
hind us. 

There  was  a  minute  of  profound  silence.  The  great 
chief  (Proul-Tamba)  was  at  most  forty  years  of  age ;  he 
was  of  middle  height,  and  his  sole  attire  was  a  large  robe  of 
green  silk,  bordered  with  beautiful  wolf-fur,  and  fastened  at 
the  waist  by  a  red  girdle.  Large  purple  leather  boots,  an 
alarming  fox-skin  cap,  and  a  broad,  long  saber,  passed 
through  the  girdle  horizontally,  completed  his  costume. 
Long  hair,  black  as  ebony,  which  hung  down  over  his 
shoulders,  gave  to  his  pale,  thin  face,  a  marked  expression  of 
energy.  The  eyes  were,  however,  the  most  remarkable 
features  in  the  physiognomy  of  this  man ;  they  were  large, 
glittering,  and  seemed  to  breathe  indomitable  courage  and 
pride.  The  whole  appearance  and  bearing  of  Proul-Tamba 
denoted  a  man  of  real  superiority,  born  to  command  his 
fellows.  After  having  attentively  looked  at  us,  one  after 
the  other,  his  hands  resting  one  on  each  end  of  his  saber, 
he  drew  from  his  bosom  a  packet  of  little  khatas,  and  had 
them  distributed  amongst  us  by  one  of  his  men.  1'hen 


304  TRAVELS   IN   TARTARY. 

turning  to  Ly-Kouo-Ngan :  "Ah,  thou  art  back  again," 
said  he,  with  a  voice  that  resounded  like  a  bell ;  "  if  they 
had  not  told  me  this  morning  it  was  thee,  I  should  not  have 
recognized  thee.  How  thou  hast  aged  since  thy  last  visit  to 
Bagoung."  "Yes,  thou  art  right,"  answered  the  Pacificator 
of  Kingdoms,  in  soft  and  insinuating  tones,  drawing  himself 
along  the  felt  carpet  nearer  to  his  interlocutor ;  "  yes,  I  am 
very  feeble;  but  thou  art  more  vigorous  than  ever."  "We 
live  in  circumstances  under  which  it  is  necessary  to  be 
vigorous ;  there  is  no  longer  peace  in  our  mountains." 
"  True,  I  heard  yonder  that  you  have  had  here  amongst  you 
a  little  dispute."  "  For  more  than  a  year  past,  the  tribes 
of  Kham  have  been  waging  a  bloody  war,  and  thou  callest 
that  a  little  dispute.  Thou  hast  only  to  open  thy  eyes,  on 
thy  way,  and  thou  wilt  behold,  on  every  side,  villages  in 
ruins,  and  forests  burnt  down.  In  a  few  days,  we  shall  be 
obliged  to  resume  our  work,  for  no  one  will  hear  the  words 
of  peace.  The  war,  indeed,  might  have  been  brought  to 
a  conclusion  after  a  few  skirmishes ;  but,  since  you  Chinese 
have  chosen  to  meddle  in  our  affairs,  the  parties  have  be- 
come irreconcilable.  You  Chinese  Mandarins  are  good  for 
nothing  but  to  bring  disorder  and  confusion  into  these 
countries.  It  cannot  go  on  in  this  way.  We  have  let  you 
alone  for  some  time,  and  now  your  audacity  knows  no 
bounds.  I  cannot,  without  shuddering  all  over,  think  of 
that  affair  of  the  Nomekhan  of  Lha-Ssa.  They  pretend  that 
the  Nomekhan  committed  great  crimes.  It  is  false  :  these 
great  crimes,  it  is  you  that  invented  them.  The  Nomekhan 
is  a  saint,  a  Living  Buddha.  Who  ever  heard  that  a  Living 
Buddha  could  be  tried  and  exiled  by  Ki-Chan,  a  Chinese,  a 
layman?"  "The  order  came  from  the  Grand  Emperor  !  " 
answered  Ly-Kouo-Ngan  in  a  low  and  tremulous  voice.  "  The 
Grand  Emperor  !  "  cried  Proul-Tamba,  turning  with  an 
angry  air  to  his  interrupter,  "  thy  Grand  Emperor  is  only 
a  layman.  What  is  thy  Grand  Emperor  compared  with  a 
Grand  Lama,  a  Living  Buddha  ?  The  great  chief  to  the  prov- 
ince of  Kham  inveighed  for  a  length  of  time  against  the 
domination  of  the  Chinese  in  Thibet.  He  assailed  in  turns 
the  Emperor,  the  viceroy  of  Sse-Tchouen,  and  the  ambas- 
sador of  Lha-Ssa." 

Throughout  these  energetic  philippics,  he  frequently  re- 
verted to  the  affair  of  the  Nomekhan..    One  could  see  that 


THIBET,  AND   CHINA.  30$ 

he  felt  a  deep  interest  in  the  fate  of  the  Grand  Lama,  whom 
he  regarded  as  a  victim  of  the  court  of  Peking.  The  Pacifi- 
cator of  Kingdoms  took  care  not  to  contradict  him ;  he 
affected  to  concur  in  the  sentiments  of  Proul-Tamba,  and 
received  each  proposition  with  an  inclination  of  the  head. 
At  length  he  hazarded  a  word  as  to  departure  and  the 
oulah. 

"Theoulah,"  replied  Proul-Tamba;  "henceforth,  there 
will  be  none  for  the  Chinese,  unless  they  pay  the  price  for 
them.  It  is  enough  that  we  allow  the  Chinese  to  penetrate 
into  our  country,  without  adding  the  folly  of  furnishing  them 
with  the  oulah  gratuitously.  However,  as  thou  art  an  old 
acquaintance,  we  will  make  an  exception  in  favor  of  thy 
caravan.  Besides,  thou  art  conducting  two  Lamas  of  the 
Western  Heaven,  who  have  been  recommended  to  me  by 
the  chief  Kalon  of  Lha-Ssa,  and  who  are  entitled  to  my 
services.  Where  is  the  Dheba  of  Bagoung?  Let  him  ad- 
vance." 

The  individual  who,  the  evening  before,  had  come  to  tell 
us,  "  no  more  money,  no  more  oulah,"  presented  himself. 
He  bent  his  knee  before  the  great  chief,  and  respectfully 
put  his  tongue  in  his  cheek  at  him.  "  Let  them  get  ready 
the  oulah  immediately,"  cried  Proul-Tamba,  "  and  let  every 
one  do  his  duty."  The  Thibetians,  who  were  in  the  court- 
yard, sent  forth  a  simultaneous  shout  of  submission,  and 
ran  off  to  the  adjacent  village. 

Proul-Tamba  rose,  and  after  having  invited  us  to  take 
tea  in  his  house,  which  stood  on  our  road,  sprang  on  his 
horse,  and  returned  home  at  full  gallop.  The  oulah  soon 
appeared,  and  the  caravan  found  itself  organized,  as  it  were, 
by  magic.  After  half  an  hour's  march,  we  reached  the 
residence  of  the  great  chief.  It  was  a  lofty,  large  structure, 
not  unlike  a  stronghold  of  the  feudal  times.  A  broad  canal, 
bordered  with  large  trees,  encircled  it.  A  drawbridge  de- 
scended for  us.  We  dismounted  to  cross  it,  and  entered, 
through  an  immense  gateway,  a  square  court,  where  my  lord 
Proul-Tamba  awaited  us.  They  tied  the  horses  to  posts 
planted  in  the  middle  of  the  court,  and  we  were  introduced 
into  a  vast  saloon,  which  seemed  to  serve  as  the  domestic 
temple,  or  castle  chapel.  The  enormous  beams  which  sup- 
ported the  roof  were  entirely  gilt.  The  walls  were  hung 
with  flags  of  all  colors,  covered  with  Thibetian  inscriptions. 


306  TRAVELS   IN   TARTARY, 

At  the  end  of  the  saloon  were  three  colossal  statues  of 
Buddha,  before  which  were  placed  large  butter  lamps  and 
censers.  In  a  corner  of  the  temple,  they  had  prepared  a 
low  table,  with  four  thick  cushions,  covered  with  red  stuff. 
Proul-Tamba  graciously  invited  us  to  take  our  places,  and 
as  soon  as  we  were  seated,  the  chatelaine  made  her  appear- 
ance in  state  costume,  that  is  to  say,  with  her  face  fright- 
fully daubed  over  with  black,  her  copious  tresses  adorned 
with  spangles,  red  coral  beads,  and  small  mother-of-pearl 
buttons. 

In  her  right  hand  she  carried  a  majestic  tea-pot,  the  vast 
circumference  of  which  rested  on  her  left  arm.  Each  of  us 
presented  his  cup,  which  was  filled  with  a  bumper  of  tea, 
on  the  surface  of  which  floated  a  thick  coat  of  butter :  the 
tea  was  of  the  best  quality.  While  we  were  sipping  the  hot 
fluid,  our  hostess  reappeared,  bearing  two  dishes  of  gilt 
wood,  the  one  full  of  raisins,  the  other  of  nuts.  "  These 
are  fruits  of  our  country,"  said  Proul-Tamba  to  us ;  "  they 
grow  in  a  fine  valley  not  far  distant.  In  the  Western 
Heaven,  have  you  fruits  of  this  kind?  "  "Oh,  yes,  plenti- 
fully ;  and  you  cannot  conceive  how  much  pleasure  you 
give  us  in  presenting  to  us  these  fruits,  for  they  recall  to  us 
our  country,"  and,  as  we  spoke,  we  took  a  handful  of  raisins 
from  the  gilt  plate.  Unfortunately,  they  were  only  re- 
markable for  a  tough  and  sour  skin,  and  for  a  number  of 
pips,  which  cracked  under  our  teeth  like  gravel.  We  turned 
to  the  nuts,  which  were  of  a  magnificent  size,  but  were 
again  deceived ;  the  kernel  was  so  solidly  fixed  in  its  hard 
shell,  that  it  was  as  much  as  we  could  do  to  extract  a  few 
morsels  with  the  tips  of  our  nails.  We  returned  to  the 
raisins,  then  again  to  the  nuts,  traveling  from  one  plate  to 
the  other  in  search,  but  vainly,  of  something  wherewith  to 
quiet  the  gnawings  of  our  stomach.  We  were  growing  con- 
vinced that  Mrs.  Proul-Tamba  had  resolved  to  play  us  a 
trick,  when  we  saw  two  vigorous  Thibetians  approach,  carry- 
ing another  table,  on  which  was  a  whole  kid,  and  a  superb 
haunch  of  venison.  This  unexpected  apparition  gladdened 
our  hearts,  and  an  involuntary  smile  must  have  announced 
to  our  Amphitryon  how  favorably  his  second  service  was 
received.  They  removed  the  skins  of  raisins  and  the  nut 
shells ;  Thibetian  beer  took  the  place  of  the  buttered  tea, 
and  we  set  to  work  with  incomparable  energy.  When  we 


THIBET,  AND   CHINA. 


307 


had  triumphantly  achieved  this  Homeric  repast,  we  offered 
to  the  grand  chief  a  scarf  of  blessing,  and  remounted  our 
horses.  Not  far  from  the  feudal  castle  of  the  illustrious 
Proul-Tamba,  we  came  to  a  calcareous  hill,  with  great  aper- 
tures on  its  summit,  and  on  its  rugged  sides  numerous 
Buddhic  sentences  cut  in  gigantic  characters.  All  the  Thi- 
betians  stopped,  and  prostrated  themselves  thrice  to  the 


The  Hermit  of  the  Mountain. 

ground.  This  mountain  was  the  retreat  of  a  hermit  Lama, 
for  whom  all  the  tribes  of  the  province  of  Kham  entertained 
profound  veneration.  According  to  the  statement  of  the 
natives,  this  holy  Lama  had  withdrawn,  twenty-two  years 
before,  to  one  of  the  caverns  of  the  mountain ;  since  that 
time,  he  had  remained  in  it,  without  quitting  it  once,  pass- 
ing day  and  night  in  prayer,  and  in  the  contemplation  of 
the  ten  thousand  virtues  of  Buddha.  He  allowed  no  one  to 
visit  him.  Every  three  years,  however,  he  gave  a  grand 


308  TRAVELS   IN   TARTARY, 

audience  of  eight  days,  and,  during  that  period,  the  devout 
might  present  themselves  freely  at  his  cell,  and  consult  him 
about  things  past,  present,  and  to  come.  At  this  time, 
large  offerings  failed  not  to  pour  in  from  every  quarter  :  the 
sainted  Lama  kept  none  for  himself,  but  distributed  them 
among  the  poor  of  the  district.  What  did  he  want  with 
riches  and  the  good  things  of  this  world?  His  cell,  dug 
out  of  the  living  rock,  never  required  the  least  repair ;  his 
yellow  robe,  lined  with  sheepskin,  served  him  alike  in  all 
seasons  of  the  year.  On  every  sixth  day  only  did  he  take 
a  repast,  consisting  of  a  little  tea  and  barley-meal,  which 
charitable  persons  in  the  vicinity  passed  to  him  by  means 
of  a  long  cord,  which  descended  from  the  top  of  the  grotto 
to  the  foot  of  the  mountain. 

Several  Lamas  had  placed  themselves  under  the  direction 
of  this  hermit,  and  had  resolved  to  adopt  his  manner  of  life. 
They  dwelt  in  cells,  dug  near  that  of  their  master.  The 
most  celebrated  of  his  disciples  was  the  father  of  the  great 
Proul-Tamba.  He,  also,  had  been  a  famous  warrior,  and 
ever  at  the  head  of  the  people  of  this  country.  Having 
reached  an  advanced  age,  and  seeing  his  son  capable  of 
being  his  successor,  he  had  conferred  on  him  the  title  of 
Grand  Chief.  Then  shaving  his  head,  and  assuming  the 
sacred  habit  of  the  Lamas,  he  had  retired  into  solitude, 
leaving  to  younger  and  more  vigorous  hands  the  charge 
of  terminating  the  contest  which  had  commenced  between 
the  two  Houtouktous  of  the  province  of  Kham. 

The  sun  had  not  set  when  we  reached  the  station  of  Wang- 
Tsa,  fifty  lis  from  Bagoung.  Wang-Tsa  is  a  small  village 
built  at  the  foot  of  a  hill  of  black  loam,  covered  with  thickets 
of  holly  and  cypress.  The  houses,  built  of  the  black  soil, 
communicate  to  the  village  an  extremely  somber  and  fune- 
real aspect.  At  Wang-Tsa,  we  began  to  observe  traces  of 
the  civil  war,  which  was  laying  waste  these  countries.  The 
Chinese  barracks,  built  of  large  fir  planks,  had  been  entirely 
burned ;  its  remains,  half-charred,  which  lay  about,  served 
throughout  the  evening  to  keep  up  a  magnificent  fire.  Upon 
setting  out  next  morning,  we  observed  a  singular  alteration 
in  the  caravan.  The  horses  and  oxen  were  the  same  that 
we  had  taken  from  Bagoung,  but  all  the  Thibetian  guides 
had  vanished ;  not  one  of  them  remained  :  women  of  Wang- 
Tsa  had  taken  their  place.  Upon  inquiring  the  meaning  of 


THIBET,  AND   CHINA.  309 

this  new  and  surprising  arrangement:  "To-day,"  answered 
the  Lama  Dchiamdchang,  "we  shall  reach  Gaya,  which  is 
a  hostile  village.  If  the  Bagoung  men  went  there,  there 
would  inevitably  be  a  fight,  and  the  inhabitants  of  Gaya 
would  seize  the  animals  of  the  caravan.  The  oulah  being 
conducted  by  women,  we  have  nothing  to  fear.  Men,  who 
would  have  the  cowardice  to  fight  with  women,  and  take  the 
animals  confided  to  their  care,  would  be  despised  by  the 
whole  world.  Such  is  the  usage  of  these  countries."  We 
were  not  a  little  surprised  to  find,  among  the  wild  moun- 
tains of  Thibet,  sentiments  so  like  those  of  our  own  country. 
This  was  pure  French  chivalry.  We  were  eager  to  see  in 
what  courteous  and  gallant  fashion  the  ladies  of  Wang-Tsa 
would  be  received  by  the  gentlemen  of  Gaya. 

After  passing  a  lofty  mountain,  covered  with  large 
masses  of  rock,  partly  buried  in  old  layers  of  snow,  we  en- 
tered a  valley  thoroughly  cultivated,  and  of  a  mild  tempera- 
ture. We  perceived  in  the  distance,  in  a  hollow,  the  houses 
of  Gaya.  They  were  high,  flanked  with  watch-towers,  and 
not  unlike  castles.  When  we  were  some  hundred  paces 
from  this  large  village,  there  issued  from  it  all  at  once  a  for- 
midable squadron  of  cavalry,  who  dashed  forward  to  meet 
the  caravan.  The  horsemen,  armed  with  fusils  and  long 
lances,  seemed  quite  disposed  for  a  skirmish.  Their  martial 
humor,  however,  vanished,  when  they  perceived  that  the 
caravan  was  conducted  by  women;  and  they  contented 
themselves  with  hearty  shouts  of  laughter,  and  with  expres- 
sions of  contempt  at  the  cowardice  of  their  foes.  As  we 
entered  Gaya,  men,  women,  and  children,  were  all  in  mo- 
tion, and  sending  forth  cries,  that  seemed  to  us  anything  but 
amicable.  No  mischance,  however,  occurred.  We  dis- 
mounted in  the  court  of  a  large  three-storied  house,  and  as 
soon  as  they  had  unsaddled  the  horses,  and  unyoked  the 
long-haired  oxen,  the  ladies  of  Wang-Tsa  drank  hastily  a 
cup  of  buttered  tea,  which  was  courteously  handed  round  to 
each,  and  immediately  returned  with  their  oulah. 

We  found  at  Gaya  a  tolerably  comfortable  lodging,  but 
we  did  not  know  on  what  conditions  we  should  proceed. 
The  important  question  of  the  oulah  occupied  every  one's 
mind,  yet  no  one  ventured  to  put  the  question  openly,  and 
we  went  to  bed,  leaving  the  consideration  of  serious  matters 
to  the  morrow. 


310  TRAVELS   IN   TARTARY, 

It  was  scarce  day  when  the  court  of  the  house  where  we 
lodged  was  filled  with  a  crowd  of  Thibetians,  who  had  come 
to  deliberate  on  the  degree  in  which  they  should  tax  our 
caravan.  From  a  second-floor  balcony,  we  could  enjoy  at 
our  leisure  the  singular  spectacle  which  this  council  presented. 
Of  the  immense  multitude,  there  was  not  an  individual  who 
was  not  an  orator ;  everybody  spoke  at  once ;  and,  judging 
from  the  sounding  altitude  of  the  voices,  and  the  impetuous 
animation  of  the  gestures,  there  must  certainly  have  been 
some  very  fine  speeches  there.  Some  orators  mounted  upon 
the  luggage  that  was  piled  in  the  court,  and  made  of  it  a 
pulpit,  whence  they  overlooked  the  multitude.  Sometimes 
it  seemed  that  the  eloquence  of  words  was  insufficient  to 
convey  conviction  to  the  minds  of  the  audience,  for  the  dis- 
putants would  fight  and  pull  each  other's  hair,  and  beat 
each  other  without  mercy,  until  an  orator  of  superior 
influence  came  and  called  the  honorable  members  to  order. 
This  calm,  however,  would  not  be  of  long  duration ;  the 
tumult  and  disorder  would  soon  recommence  with  increased 
vigor.  The  thing  became  so  serious,  that  we  were  convinced 
these  people  would  end  with  drawing  their  sabers,  and  mas- 
sacring each  other.  We  were  mistaken.  After  the  assem- 
bly' had  vociferated,  gesticulated,  and  manipulated  for  more 
than  an  hour,  there  was  a  great  shout  of  laughter ;  the  coun- 
cil rose,  and  everybody  withdrew  perfectly  calm.  Two 
deputies  then  ascended  to  the  second-floor,  where  the  staff 
of  the  caravan  lodged,  and  informed  Ly-Kouo-Ngan  that 
the  chiefs  of  the  family  of  Gaya,  after  deliberating  on  the 
organization  of  the  oulah,  had  decided  that  they  would  fur- 
nish gratuitously  animals  for  the  two  Lamas  of  the  Western 
Heaven,  and  for  the  Thibetians  of  Lha-Ssa ;  but  that  the 
Chinese  must  pay  half-an-ounce  of  silver  for  a  horse,  and  a 
quarter  for  a  long-haired  ox.  At  this  intimation,  Ly-Kouo- 
Ngan  collected  his  strength,  and  inveighed  with  energy 
against  what  he  called  a  tyranny,  an  injustice.  The  Chinese 
soldiers  of  the  caravan,  who  were  present,  co-operated  with 
loud  cries  and  menaces,  for  the  purpose  of  intimidating  the 
delegates  of  the  national  assembly  of  Gaya ;  but  the  latter 
preserved  an  attitude  deliciously  haughty  and  contemptuous. 
One  of  them  advanced  a  step,  placed,  with  a  sort  of  wild 
dignity,  his  right  hand  on  the  shoulder  of  Ly-Kouo-Ngan, 
and  after  piercing  him  with  his  great  black  eyes,  shaded 


THIBET,  AND   CHINA.  311 

with  thick  eyebrows,  "  Man  of  China,"  said  he,  "  listen  to 
me  ;  dost  thou  think  that  with  an  inhabitant  of  the  valley  of 
Gaya,  there  is  much  difference  between  cutting  off  the  head 
of  a  Chinese  and  that  of  a  goat?  Tell  thy  soldiers,  then, 
not  to  be  too  fierce,  and  not  to  talk  big  words.  Who  ever 
saw  the  fox  that  could  terrify  the  terrible  yak  of  the  moun- 
tains ?  The  oulah  will  be  ready  presently ;  if  you  do  not 
take  it,  and  go  to-day,  to-morrow  the  price  will  be  doubled." 
The  Chinese,  perceiving  that  violence  would  only  involve  dis- 
agreeable results,  had  recourse  to  cajolery,  but  to  no  pur- 
pose. Ly-Kouo-Ngan  found  no  resource  except  that  of 
opening  his  strong-box,  and  weighing  out  the  required  sum. 
The  oulah  soon  arrived,  and  we  occupied  ourselves  busily 
with  the  organization  of  the  caravan,  in  order  to  leave  as 
soon  as  possible  this  village  of  Gaya,  which  the  Chinese 
deemed  barbarous  and  uninhabitable,  but  which  seemed  to 
us  extremely  picturesque. 

From  Gaya  to  Angti,  where  we  were  to  change  the  oulah, 
was  only  a  short  stage  of  thirty  lis.  The  Chinese  were  in 
despair  at  having  been  obliged  to  spend  so  much  money  to 
effect  so  short  a  distance ;  but  they  had  only  come  to  the 
commencement  of  their  miseries ;  for  we  were  destined  to 
meet  with  Thibetian  tribes,  still  less  tractable  than  those  of 
Gaya. 

The  snow,  which  had  given  us  a  few  days'  respite  since 
our  departure  from  Tsiamdo,  again  assailed  us  on  the  very 
evening  of  our  arrival  at  Angti.  During  the  night,  and  the 
following  day,  it  fell  in  such  abundance  that  we  were  unable 
to  go  out  without  having  it  up  to  our  knees.  As  a  climax 
of  misfortune,  we  had,  on  leaving  Angti,  to  ascend  one  of 
the  rugged  and  most  dangerous  mountains  on  this  route. 
The  Chinese  Itinerary  thus  describes  it:  "At  Angti,  you 
cross  a  great  snow-clad  mountain  ;  the  road  is  very  steep ; 
the  accumulated  snows  resemble  a  silvery  vapor.  The  fog 
which  the  mountain  exhales  penetrates  the  body,  and  makes 
the  Chinese  ill." 

According  to  a  popular  tradition  of  the  country,  in  the 
olden  time,  a  chief  of  the  tribe  of  Angti,  a  famous  warrior, 
held  in  awe  by  all  his  neighbors,  was  buried  under  an  ava- 
lanche one  day  when  he  was  crossing  the  mountain.  All  the 
efforts  to  recover  his  body  were  fruitless.  A  holy  Lama  of 
the  period,  having  declared  that  the  chief  had  become  the 


312  TRAVELS  IN  TARTARY, 

genius  of  the  mountain,  they  raised  a  temple  to  him,  which 
still  exists,  and  where  travelers  never  fail  to  burn  a  few  in- 
cense sticks,  before  proceeding  on  their  way.  In  tem- 
pests, when  the  wind  blows  with  violence,  the  genius  of 
Mount  Angti  never  fails  to  appear ;  there  is  no  one  about 
who  has  not  seen  him  several  times.  He  is  always  seen 
mounted  upon  a  red  horse,  clothed  in  large  white  robes, 
and  quietly  sauntering  upon  the  crest  of  the  mountain.  If 
he  meets  any  traveler,  he  takes  him  on  his  crupper,  and 
vanishes  forthwith  at  full  gallop.  The  red  horse  being  so 
light  that  he  leaves  no  trace,  even  on  the  snow,  no  one,  to 
this  day,  has  been  able  to  discover  the  retreat  of  the  White 
Knight,  for  so  they  call  him  in  the  country. 

As  to  us,  we  were  not  much  concerned  about  the  red  horse 
and  the  white  knight.  What  we  feared  was  the  mountain 
itself.  We  could  not  help  shuddering  at  the  sight  of  the 
frightful  quantity  of  snow  which  had  fallen,  and  which  would 
render  the  road  extremely  dangerous.  We  were  obliged  to 
await  the  return  of  fine  weather,  and  then  to  send,  as  we 
had  before  done  under  similar  circumstances,  a  herd  of  long- 
haired oxen  to  trample  down  the  snow,  and  trace  out  a  path 
over  the  mountain. 

We  stayed  five  days  at  Angti.  Ly-Kouo-Ngan  took  ad- 
vantage of  this  long  halt  to  doctor  his  legs,  the  malady  in 
which  assumed  every  day  a  more  alarming  character.  The 
question  of  the  oulah,  long  discussed  in  several  assemblies, 
was  resolved,  at  last,  in  the  same  way  as  at  Gaya ;  a  re- 
sult which  did  not  fail  greatly  to  annoy  the  Chinese,  and  to 
elicit  from  them  infinite  clamor. 

What  we  found  most  remarkable  at  Angti  was,  certainly, 
the  Dheba,  or  chief  of  the  tribe.  This  individual,  named 
Bomba,  was  at  most  three  feet  high ;  the  saber  which  he 
carried  in  his  girdle  was,  at  least,  twice  his  own  length ; 
notwithstanding  this,  the  man  had  a  magnificent  chest,  and 
a  face,  broad,  energetic  in  its  expression,  and  beautifully 
regular  in  its  features.  The  exiguity  of  his  stature  arose 
from  an  entire  abortion  of  the  legs,  which,  however,  did  not 
in  the  least  affect  his  feet ;  nor  did  the  almost  total  absence 
of  legs  prevent  the  chief  of  the  tribe  of  Angti  from  being 
surprisingly  active.  He  was  always  running  about  with  as 
much  agility  as  the  longest  legged  of  his  people ;  he  could 
not,  indeed,  make  very  extended  strides,  but  he  compensated 


THIBET,  AND   CHINA.  $1$ 

for  this  by  the  rapidity  of  his  movements.  By  dint  of  work- 
ing about  right  and  left,  skipping  and  jumping,  he  always 
arrived  as  soon  as  any  one  else  ;  he  was,  they  said,  the  most 
expert  horseman  and  the  most  intrepid  warrior  of  the  tribe. 
When  they  had  once  hoisted  him  on  his  horse,  where  he 
held  on,  at  once  standing  and  seated,  he  was  invincible. 
In  the  popular  assemblies,  which  the  mountaineers  of  these 
regions  are  in  the  habit  of  holding  very  frequently,  and 
always  in  the  open  air,  to  discuss  all  questions  of  public  and 
private  interest,  the  chief  Bomba  always  made  himself  re- 
markable by  the  ascendency  of  his  eloquence  and  his  reso- 
lute character.  When  they  were  discussing  at  Angti  the 
tax  on  the  oulah,  no  one  was  seen,  no  one  heard,  but  the 
astonishing  Bomba.  Perched  on  the  shoulders  of  a  big,  tall 
Thibetian,  he  pervaded,  like  a  giant,  the  tumultuous  as- 
sembly, and  dominated  it,  by  word  and  gesture,  still  more 
than  by  his  factitious  stature. 

The  chief  of  Angti  omitted  no  opportunity  of  giving  us 
special  proofs  of  kindness  and  sympathy.  One  day,  he 
invited  us  to  dine  with  him.  This  invitation  served  the 
double  end  of  exercising  towards  us  the  duty  of  hospitality, 
and,  in  the  next  place,  of  piquing  the  jealousy  of  the  Chinese, 
whom  he  hated  and  despised  with  all  his  soul.  After  dinner, 
which  offered  nothing  remarkable  but  a  profusion  of  un- 
cooked and  boiled  meat,  and  tea  richly  saturated  with  butter, 
he  asked  us  to  go  and  see  a  saloon  full  of  pictures  and 
armor  of  every  description.  The  pictures  which  lined  the 
walls  consisted  of  portraits,  rudely  colored,  representing 
the  most  illustrious  ancestors  of  the  family  of  Bomba.  We 
observed  there  a  numerous  collection  of  Lamas  of  every 
age  and  dignity,  and  some  warriors  in  war  costume.  The 
arms  were  numerous  and  in  great  variety.  There  were 
lances,  arrows,  two-edged  sabers,  spiral  and  scythe-shaped ; 
tridents ;  long  sticks  with  large  iron  rings,  and  matchlocks, 
the  stocks  of  which  were  of  most  singular  shapes.  The 
defensive  arms  were  round  bucklers  of  the  hide  of  the  wild 
yak,  ornamented  with  red  copper  nails ;  armlets  and  greaves 
of  copper,  and  coats  of  mail  of  iron  wire,  of  a  thick  and 
close  web,  but,  notwithstanding,  very  elastic.  The  chief 
Bomba  told  us  that  these  coats  .of  mail  were  the  armor  of 
very  ancient  times,  which  had  been  put  aside  since  the  use 
of  the  gun  had  become  general  in  their  country.  The 


3  H  TRAVELS   IN   TARTARY, 

Thibetians,  as  we  have  said,  are  too  indifferent  in  matters 
of  chronology  to  be  able  to  assign  the  time  when  they  be- 
gan to  make  use  of  firearms.  It  may  be  presumed,  how- 
ever, that  they  were  not  acquainted  with  gunpowder  until 
towards  the  thirteenth  century,  in  the  time  of  the  wars  of 
Tchingghiskhan,  who  had,  as  we  know,  artillery  in  his  army. 
A  rather  remarkable  circumstance  is,  that  in  the  mountains 
of  Thibet,  as  well  as  in  the  Chinese  empire  and  the  plains 
of  Tartary,  there  is  no  one  but  knows  how  to  make  powder. 
Every  family  makes  it  for  its  own  use.  In  passing  through 
the  province  of  Kham,  we  often  remarked  women  and 
children  busily  employed  in  pounding  coal,  sulphur,  and 
saltpeter.  The  powder  thus  made  is  certainly  not  so  good  as 
that  of  Europe,  yet,  when  it  is  put  in  a  fusil,  with  a  ball 
upon  it,  it  is  sufficiently  potent  to  project  the  ball,  and  make 
it  kill  stags  in  hunting  and  men  in  battle. 

After  five  days'  repose,  we  resumed  our  route.  Immedi- 
ately at  the  outset,  the  caravan  began  to  ascend  the  lofty 
mountain  of  Angti.  We  met  neither  red  horse  nor  white 
knight,  and  no  genius  took  us  on  his  crupper,  to  bear  us 
away  to  his  solitary  abode.  On  every  side  we  saw  only 
snow,  but  that  snow  was  so  abundant  that  even  on  the  most 
noted  mountains,  we  had  never  found  so  frightful  a  quantity. 
Frequently  the  guides,  mounted  upon  long-haired  oxen, 
entirely  disappeared  in  gulfs,  from  which  they  could  only 
disengage  themselves  with  great  difficulty.  More  than  once 
we  were  on  the  point  of  retracing  our  steps,  and  giving  up 
all  hopes  of  reaching  the  summit. 

The  small  Sinico-Thibetian  caravan  that  had  joined  us  at 
Tsiamdo,  and  that  had  never  left  us  since,  presented  a  spec- 
tacle worthy  of  the  utmost  compassion.  We  forgot,  in  some 
degree,  our  own  sufferings,  when  we  saw  these  poor  little 
creatures  almost  at  every  step  buried  in  the  snow,  and  with 
hardly  strength  enough  to  cry.  We  admired  the  intrepid 
energy  of  the  Thibetian  mother,  who,  so  to  speak,  multiplied 
herself,  in  order  to  rush  to  the  assistance  of  her  numerous 
offspring,  and  who  derived,  from  maternal  tenderness,  super- 
human strength. 

The  mountain  of  Angti  is  so  lofty  and  steep,  that  it  took 
us  the  whole  day  to  ascend  and  descend  it.  The  sun  had 
already  set  when  we  managed  to  roll  to  the  bottom.  We 
halted  a  few  minutes,  under  some  black  tents  inhabited  by 


THIBET,  AND   CHINA.  315 

nomad  shepherds,  swallowed  a  few  handsful  of  tsamba,  di- 
luted with  brackish  tea,  and  then  resumed  our  route  along  a 
rocky  valley  where  the  snow  was  all  melted.  We  followed 
for  two  hours,  in  utter  darkness,  the  steep  banks  of  a  river, 
of  which  we  heard  the  waters  without  seeing  them.  Every 
instant  we  trembled  lest  we  should  be  precipitated  into  it ; 
but  the  animals,  which  knew  the  road,  and  which  we  left  to 
their  instinct,  conducted  us  safely  to  Djaya. 

Our  arrival  in  the  middle  of  the  night  put  all  the  town  in 
commotion.  The  dogs,  by  their  fierce  barking,  gave  the 
alarm.  Soon  after,  the  doors  of  the  houses  were  opened, 
and  the  inhabitants  of  the  town  rushed  out  in  a  crowd  into 
the  streets,  with  horn  lanterns,  torches,  and  weapons  of 
every  description,  the  general  impression  being  that  there 
was  an  invasion  of  the  enemy.  However,  when  they  ob- 
served the  peaceful  and  even  timid  bearing  of  the  caravan, 
their  apprehensions  were  quieted,  and  each  person  returned 
home.  It  was  past  midnight  before  we  were  able  to  get  to 
sleep,  having  previously  resolved  to  stay  a  day  at  Djaya,  with 
a  view  to  take  a  few  hours'  rest  after  crossing  the  famous 
mountain  of  Antgi, — not  more  than  was  necessary. 

Djaya  is,  as  we  have  stated  already,  the  residence  of  the 
young  Lama  Houtouktou,  who  at  the  time  was  warring  with 
the  Houtouktou  of  Tsiamdo.  The  town,  situated  in  a  beauti- 
ful valley,  is  tolerably  large  ;  but,  at  the  lime  we  passed 
through  it,  it  was  rn.lf  in  ruins  ;  scarce  twenty  days  had 
elapsed  since  it  had  been  attacked  by  the  partisans  of  the 
Grand  Houtouktou.  The  two  parties,  we  were  informed, 
had  had  terrific  combats,  wherein  on  both  sides  the  victims 
had  been  numerous.  In  passing  through  the  town,  we  found 
whole  quarters  laid  waste  by  fire ;  nothing  remained  but 
enormous  heaps  of  calcined  stones,  and  woodwork  reduced 
to  ashes.  All  the  trees  of  the  valley  had  been  cut  down, 
and  the  trampling  of  horses  had  utterly  laid  waste  the  culti- 
vated fields.  The  celebrated  Lamasery  of  Djaya  was  de- 
serted, the  cells  of  the  Lamas  and  the  walls,  for  more  than 
400  yards  in  circuit,  which  surrounded  them,  had  been  de- 
molished, and  presented  nothing  but  a  terrible  mass  of  ruins. 
The  assailants  had  only  respected  the  principal  temples  of 
Buddha. 

The  Chinese  government  keeps  at  Djaya  a  small  garrison, 
composed  of  twenty  soldiers,  commanded  by  a  Tsien-Tsoung 


316  TRAVELS   IN   TARTARY, 

and  a  Pa-Tsoung.  These  military  gentlemen  wore  anything 
but  a  satisfied  aspect.  They  seemed  to  be  very  indifferently 
pleased  in  this  country,  a  prey  to  all  the  horrors  of  civil 
war.  The  warlike  attitude  of  the  mountaineers  left  them  no 
rest,  day  or  night.  It  was  in  vain  they  tried  to  preserve 
neutrality,  or  rather  to  have  the  appearance  of  belonging  to 
both  parties ;  they  none  the  less  found  themselves  constantly 
between  two  fires.  It  would  appear,  indeed,  that  Djaya  has 
never  furnished  to  the  Chinese  an  easy  and  agreeable  resi- 
dence. At  all  times,  Chinese  domination  has  met  with  in- 
vincible resistance  from  the  fierce  tribes  around  it.  The 
Chinese  Itinerary,  which  was  written  in  the  reign  of  the 
Emperor  Kien-Long,  expresses  itself  thus  concerning  these 
countries  :  "  The  Thibetians,  who  inhabit  the  district  of 
Djaya,  are  of  a  haughty  and  fierce  character ;  all  attempts 
to  subdue  them  have  been  fruitless,  they  are  considered  very 
ferocious;  it  is  their  natural  character."  What  the  Chinese 
writer  calls  "  fierce  character,"  is  nothing  more  in  reality 
than  ardent  patriotism,  and  a  very  just  hatred  of  a  foreign 
yoke. 

A  day's  rest  having  sufficiently  repaired  our  strength,  we 
quitted  Djaya.  It  is  unnecessary  to  add  that  the  Chinese 
were  obliged  to  pay,  and  in  ready  money,  for  the  hire  of  the 
oulah.  The  Thibetians  of  the  country  were  too  ferocious  to 
furnish  us  gratuitously  with  oxen  and  horses.  We  traveled 
for  two  days,  through  a  country  extremely  low,  where  we 
frequently  found  small  villages  and  black  tents  grouped  in 
the  valleys.  We  were  often  obliged  to  traverse  wooden 
bridges,  in  order  to  cross  sometimes  calm  and  quiet  streams, 
and  at  other  times  torrents,  the  impetuous  waters  of  which 
rolled  on  with  a  terrible  noise.  Shortly  before  our  arrival 
at  the  station  of  Adzou-Thang,  we  overtook  the  party  which 
was  accompanying  the  coffin  of  the  deceased  Liang-Tai  to 
Bagoung.  The  son  also  had  just  died  in  a  black  tent,  after 
a  few  hours'  frightful  agony.  The  caravan,  having  no  chief, 
was  in  a  complete  state  of  disorganization;  most  of  the 
soldiers  of  the  escort  had  dispersed,  after  pillaging  the 
baggage  of  their  Mandarin ;  three  only  had  remained,  who 
were  devising  the  best  means  of  effecting  the  conveyance  of 
the  two  bodies  to  China.  They  despaired  of  being  able  to 
continue  their  journey  in  so  small  a  number ;  so  that  the 
arrival  of  our  caravan  extricated  them  from  a  great  difficulty. 


THIBET,  AND   CHINA.  317 

The  conveyance  of  the  father's  body  had  been  arranged  at 
Bagoung ;  that  of  the  son  remained  unsettled.  The  carriers 
of  this  palanquin  had  refused  to  undertake  the  carriage, 
for  they  foresaw  that  there  would  not  be  money  enough  to 
pay  them  for  their  trouble.  To  place  the  coffin  on  an  ox 
was  impracticable ;  there  was  no  inducing  a  Thibetian 
guide  to  allow  one  of  their  animals  to  carry  a  corpse,  much 
less  the  corpse  of  a  Chinese.  We  were  obliged  to  have  re- 
course to  stratagem.  The  body  of  the  last  deceased  Man- 
darin was  secretly  cut  into  four  pieces,  and  then  packed  in 
a  box,  which  we  put  among  the  general  luggage,  making  the 
Thibetians  believe  that  in  honor  of  filial  piety,  the  body  of 
the  son  had  been  laid  beside  that  of  his  father,  in  the  same 
coffin. 

The  two  corpses,  that  had  become  our  fellow-travelers, 
communicated  to  the  caravan  a  mournful  aspect,  which  had 
great  influence  upon  the  Chinese  imagination.  Ly,  the 
Pacificator  of  Kingdoms,  whose  strength  decreased  daily, 
was  particularly  alarmed  by  the  circumstance ;  he  would 
fain  have  removed  the  sad  spectacle,  but  this  he  could  not 
effect  without  exposing  himself  to  the  terrible  accusation  of 
having  impeded  the  sepulture  of  two  Mandarins,  who  had 
died  in  a  foreign  country. 

From  Adzou-Thang,  we  went  on  to  sleep  and  change 
oulah  in  a  small  village  of  the  valley  of  Che-Pan-Keou  (Valley 
of  States).  According  to  the  testimony  of  the  Chinese 
Itinerary,  the  inhabitants  of  this  valley  are  a  rude,  wicked, 
and  obstinate  people ;  that  is  to  say,  in  other  words,  they 
do  not  fear  the  Chinese,  and  are  in  the  habit  of  making 
them  pay  a  good  price  for  the  yaks  and  horses  with  which 
they  furnish  them. 

The  valley  of  Che-Pan-Keou,  as  its  name  indicates, 
abounds  in  quarries  of  argillaceous  schist.  The  Thibetians 
of  these  countries  raise  from  them  beautiful  slate,  which  they 
use  in  tiling  their  houses ;  they  also  raise  very  thick  pieces, 
upon  which  they  engrave  images  of  Buddha  with  the  form, 
"  Om  mani  padme  houm."  This  slate  is  of  very  fine  texture. 
The  small  portions  of  mica  or  talc  which  they  contain  give 
them  a  brilliant  and  silky  luster. 

The  stream  which  flows  through  the  center  of  the  valley 
contains  a  large  quantity  of  gold  dust,  which  the  natives  do 
not  neglect  to  collect  and  refine.  As  we  walked  along  the 


318  TRAVELS   IN   TARTARY, 

stream,  we  found  fragments  of  crucibles,  to  which  were  still 
attached  a  few  particles  of  gold ;  we  snowed  them  to  the 
Pacificator  of  Kingdoms,  and  this  sight  seemed  to  reanimate 
his  strength,  and  to  renew  the  bonds  which  attached  him  to 
life.  The  blood  suddenly  rushed  into  his  face ;  his  eyes, 
which  had  been  almost  extinct,  shone  with  an  unwonted  fire. 
One  would  have  said  that  the  sight  of  a  few  grains  of  gold 
had  made  him  completely  forget  both  his  malady  and  the 
two  corpses  which  accompanied  him. 

Musk  deer  abound  in  this  schistous  valley.  Although  that 
animal,  addicted  to  cold  climates,  is  met  with  on  almost  all 
the  mountains  of  Thibet,  nowhere,  perhaps,  is  it  seen  in 
such  large  numbers  as  in  the  neighborhood  of  Che-Pan- Keou. 
The  pines,  cedars,  hollies,  and  cypresses,  which  cover  this 
country,  contribute,  no  doubt,  a  good  deal  to  attract  these 
animals  thither,  peculiarly  fond,  as  they  are,  of  the  roots 
of  these  trees,  which  have  a  strong  aromatic  perfume. 

The  musk  deer  is  of  the  height  of  a  goat ;  it  has  a  small 
head ;  its  nose  is  pointed,  and  ornamented  with  long  white 
mustaches  ;  its  legs  are  small,  its  haunches  large  and  thick ; 
two  long  crooked  teeth,  which  grow  out  of  the  upper  jaw, 
enable  it  to  tear  up  from  the  ground  the  odoriferous  roots, 
upon  which  it  subsists ;  its  hair  is  generally  from  two  to 
three  inches  long,  and  is  hollow,  like  that  of  almost  all  the 
animals'  which  live  north  of  the  Himalaya  mountains ;  ex- 
tremely rough,  and  always  bristling ;  its  color  is  black  below, 
white  in  the  middle,  and  inclining  to  gray  above.  A  bladder, 
suspended  from  the  belly,  near  the  navel,  contains  the  pre- 
cious substance,  the  musk. 

The  inhabitants  of  the  schistous  valley  capture  in  the 
chase  such  a  number  of  these  musk  deer,  that  you  see  noth- 
ing in  their  houses  but  the  skins  of  these  animals,  hung  on 
the  walls  by  pegs.  They  use  the  hair  to  stuff  the  thick 
cushions,  on  which  they  sit  during  the  day,  and  the  sort  of 
mattress  which  serves  them  for  a  bed ;  they  have  in  the 
musk  the  source  of  a  very  lucrative  trade  with  the  Chinese. 

The  day  after  our  arrival  at  Che-Pan-Keou,  we  bade  fare- 
well to  the  inhabitants  of  the  valley,  and  proceeded  on  our 
way.  At  the  three  next  stations  they  were  quite  inexorable 
on  the  question  of  the  oulah.  The  Chinese  were  disgusted 
at  the  behavior  of  these  rude  mountaineers,  who,  as  they 
said,  did  not  comprehend  hospitality,  and  had  no  notion  of 


THIBET,  AND   CHINA.  319 

what  was  right  and  what  was  wrong.  As  to  us,  on  the  con- 
trary, we  sympathized  with  these  men  and  their  rude,  spirited 
temperament ;  their  manners,  it  is  true,  were  not  refined, 
but  their  natural  disposition  was  generosity  and  frankness 
itself,  and  in  our  eyes  matter  was  of  more  moment  than 
manner.  At  length  we  reached  Kiang-Tsa,  and  the  Chinese 
now  began  to  breathe  more  freely,  for  we  were  entering 
upon  a  less  hostile  district.  Kiang-Tsa  is  a  very  fertile 
valley,  the  inhabitants  of  which  seem  to  live  in  plenty. 
We  remarked  among  them,  besides  the  soldiers  of  the 
garrison,  a  great  number  of  Chinese  from  the  provinces 
of  Sse-Tchouen  and  Yun-Nan,  who  keep  a  few  shops 
and  exercise  the  primary  arts  and  trades.  A  few 
years,  they  say,  enable  them,  in  this  country,  to  amass  a 
tolerably  large  fortune.  The  two  military  Mandarins  of 
Kiang-Tsa,  who  had  been  companions  in  arms  of  Ly-Kouo- 
Ngan,  were  alarmed  at  the  deplorable  state  in  which  they 
found  him,  and  advised  him  strongly  to  continue  his  journey 
in  a  palanquin.  We  joined  our  entreaties  to  theirs,  and  we 
were  fortunate  enough  to  triumph  over  the  avarice  of  the 
Pacificator  of  Kingdoms.  He  appeared  at  last  to  compre- 
hend that  a  dead  man  had  no  need  of  money,  and  that  first 
of  all  he  should  see  to  the  saving  of  his  life.  The  son  of 
the  Mandarin  Pel  seemed  to  have  died  just  in  the  nick  of 
time  for  placing  at  Ly-Kouo-Ngan's  disposal,  his  palanquin 
and  his  eight  Chinese  bearers,  all  of  whom  were  at  Kiang- 
Tsa.  .  We  halted  for  one  day  to  repair  the  palanquin  and 
to  give  the  bearers  time  to  prepare  their  traveling  sandals. 

The  countries  which  we  passed  to  the  south  of  Kiang- 
Tsa,  seemed  to  us  less  cold  and  less  barren  than  those  we 
had  journeyed  through  previously.  The  ground  perceptibly 
declined ;  we  were  still,  indeed,  completely  surrounded  by 
mountains,  but  they  gradually  lost  their  savage  and  mourn- 
ful aspect.  We  no  longer  saw  those  threatening  forms, 
those  gigantic  masses  of  granite  with  sharp  and  perpendic- 
ular declivities.  High  grass  and  forests  snowed  themselves 
on  every  side,  cattle  became  more  numerous,  and  every- 
thing announced  that  we  were  rapidly  advancing  towards 
more  temperate  climes ;  only  the  tops  of  the  mountains 
still  preserved  their  crowns  of  snow  and  ice. 

Four  days  after  our  departure  from  Kiang-Tsa,  we  reached 
the  banks  of  the  Kin-Cha-Kiang  (River  of  Gold-dust), 


320  TRAVELS   IN   TARTARY, 

which  we  had  already  crossed  on  the  ice  with  the  Thibetian 
ambassador,  two  months  before  our  arrival  at  Lha-Ssa. 
Amid  the  beautiful  plains  of  China,  this  magnificent  river 
rolls  on  its  blue  waves  with  an  imposing  majesty  ;  but 
among  the  mountains  of  Thibet,  it  is  ever  bounding  about, 
throwing  the  great  mass  of  its  waters  to  the  bottom  of 
gorges  and  valleys,  with  terrible  impetuosity  and  noise.  At 
the  spot  where  we  came  to  the  river,  it  was  enclosed  be- 
tween two  mountains,  the  sharp  flanks  of  which,  rising  per- 
pendicularly on  its  banks,  made  for  it  a  narrow  but  extremely 
deep  bed ;  the  waters  ran  rapidly,  sending  forth  a  lew  and 
lugubrious  sound.  From  time  to  time,  we  saw  huge  masses 
of  ice  approach,  which,  after  having  whirled  round  in  a 
thousand  eddies,  at  last  were  dashed  to  pieces  against  the 
sharp  projections  of  the  mountain. 

We  followed  the  right  bank  of  the  Kin-Cha-Kiang  for 
half  a  day.  Towards  noon,  we  reached  a  small  village, 
where  we  found  everything  prepared  beforehand  for  cross- 
ing the  river.  The  caravan  divided  itself  among  four  flat 
boats,  and,  in  a  little  while,  we  were  on  the  opposite  bank. 
Near  it,  at  the  entrance  to  a  narrow  valley,  was  the  station 
of  Tchon-Pa-Loung.  The  Dheba  of  the  place  furnished  us, 
by  way  of  supper,  with  some  excellent  fresh  fish ;  and,  for 
sleeping,  with  a  very  snug  wind- tight  chamber,  and  thick 
mattresses  stuffed  with  the  hair  of  the  musk  deer. 

Next  day  we  traveled  along  a  small  river,  which  subse- 
quently joins  the  River  of  Gold-dust.  Our  hearts  were 
lighter  than  usual,  for  we  had  been  told  that  we  should  ar- 
rive the  same  day  in  a  charming  country.  As  we  went 
along,  we  accordingly  looked  first  on  one  side  and  then  on 
the  other,  with  an  uneasy  curiosity ;  from  time  to  time  we 
rose  on  our  stirrups  in  order  to  see  further ;  but  the  land- 
scape was  a  long  time  before  it  became  poetical.  On  our 
left  we  had  still  the  aforesaid  river,  prosaically  running  over 
great  stones,  and  on  our  right  a  large  red  mountain,  dismal, 
bare,  and  cut  up  in  all  directions  by  deep  ravines ;  masses 
of  white  clouds,  driven  onward  by  a  cutting  wind,  flitted 
over  the  sides  of  the  mountain,  and  formed,  ahead  of  us,  a 
somber  horizon  of  mist. 

Towards  midday,  the  caravan  halted  at  some  ruins,  to 
drink  a  cup  of  tea  and  eat  a  handful  of  tsamba ;  we  then 
clambered  to  the  top  of  the  red  mountain,  and  from  the 


THIBET,  AND   CHINA.  321 

height  of  this  great  observatory,  admired  on  our  right  the 
magnificent,  the  enchanting  plain  of  Bathang.1  We  found 
ourselves  all  at  once  transported,  as  it  were  by  magic,  into 
the  presence  of  a  country  which  offered  to  our  view  all  the 
wonders  of  the  richest  and  most  varied  vegetation.  The 
contrast,  above  all,  was  striking.  On  one  side,  a  somber, 
barren,  mountainous  region,  almost  throughout  a  desert; 
on  the  other,  on  the  contrary,  a  joyous  plain,  where  numer- 
ous inhabitants  occupied  themselves  in  fertile  fields,  in  the 
labors  of  agriculture.  The  Chinese  Itinerary  says :  "  The 
canton  of  Bathang  is  a  beautiful  plain,  a  thousand  lis  in 
length,  well  watered  by  streams  and  springs ;  the  sky  there 
is  clear,  the  climate  pleasant,  and  everything  gladdens  the 
heart  and  the  eyes  of  man."  We  quickly  descended  the 
mountain,  and  continued  our  journey  in  a  real  garden,  amid 
flowering  trees  and  verdant  rice  fields.  A  delicious  warmth 
gradually  penetrated  our  limbs,  and  we  soon  felt  our  furred 
dresses  oppressive ;  it  was  nearly  two  years  since  we  had 
perspired,  and  it  seemed  very  odd  to  be  warm  without  be- 
ing before  a  good  fire. 

Near  the  town  of  Bathang,  the  soldiers  of  the  garrison 
were  drawn  up  in  line,  to  do  military  honors  to  the  Pacifi- 
cator of  Kingdoms,  who,  perched  up,  at  the  bottom  of  his 
palanquin,  went  through  the  ranks  in  a  very  unwarlike 
manner.  The  Thibetian  population,  who  were  all  on  foot, 
accompanied  the  caravan  to  a  beautiful  Chinese  pagoda 
which  was  to  serve  for  our  lodging.  The  same  evening,  the 
Mandarins  of  the  Chinese  garrison  and  the  Grand  Lamas 
of  the  town  came  to  pay  us  a  visit,  and  to  offer  us  some 
beef  and  mutton,  butter,  corn,  candles,  bacon,  rice,  nuts, 
raisins,  apricots,  and  other  products  of  the  country. 

At  Bathang  there  is  a  magazine  of  provisions,  the  fourth 
from  Lha-Ssa ;  it  is,  like  all  the  others,  managed  by  a  liter- 
ary Mandarin,  bearing  the  title  of  Liang-Tai.  The  Chinese 
garrison,  consisting  of  three  hundred  soldiers,  is  commanded 
by  a  Cheou-Pei,  two  Tsien-Tsoung,  and  a  Pa-Tsoung.  The 
annual  maintenance  of  the  Chinese  troops,  who  belong  to 
this  post,  amounts  to  nine  thousand  ounces  of  silver,  with- 
out reckoning  the  rations  of  rice  and  tsamba.  We  observed, 
among  the  population  of  Bathang,  a  very  great  number  of 
Chinese ;  they  are  engaged  in  various  arts  and  trades ; 

1  Bathang  signifies  in  Thibetian,  plain  of  cows. 


322  TRAVELS   IN   TARTARY, 

several  of  them,  indeed,  occupy  themselves  with  agriculture, 
and  make  the  most  of  the  Thibetian  farms.  This  plain, 
which  you  find,  as  by  enchantment,  amid  the  mountains  of 
Thibet,  is  wonderfully  fertile  :  it  produces  two  harvests  each 
year.  Its  principal  products  are,  rice,  maize,  barley,  wheat, 
peas,  cabbages,  turnips,  onions,  and  several  other  varieties  of 
vegetable.  Of  fruits,  you  find  grapes,  promegranates, 
peaches,  apricots,  and  watermelons.  Honey  is  also  very 
abundant  there.  Lastly,  you  find  there  mines  of  cinnabar 
(sulphur  of  mercury),  from  which  they  extract  a  large 
quantity  of  mercury.  The  Thibetians  get  the  mercury  in 
all  its  purity,  by  disengaging  the  sulphur  by  combustion,  or 
by  combining  it  with  slack-lime. 

The  town  of  Bathang  is  large  and  very  populous,  and  its 
inhabitants  seem  to  be  well  off.  The  Lamas  there  are  very 
numerous,  as  they  are  in  all  the  Thibetian  towns.  The 
principal  Lamasery,  which  they  call  the  Grand  Monastery 
of  Ba,  has  for  its  superior  a  Khampo,  who  holds  his  spiritual 
authority  from  the  Tate-Lama  of  Lha-Ssa. 

The  temporal  power  of  the  Tal6-Lama  ends  at  Bathang. 
The  frontiers  of  Thibet,  properly  so  called,  were  fixed  in 
1726  on  the  termination  of  a  great  war  between  the  Thi- 
betians and  the  Chinese.  Two  days  before  you  arrive  at 
Bathang,  you  pass,  on  the  top  of  the  Mang-Ling  mountain, 
a  stone  monument,  showing  what  was  arranged  at  that  time 
between  the  government  of  Lha-Ssa  and  that  of  Peking,  on 
the  subject  of  boundaries.  At  present,  the  countries  situate 
east  of  Bathang  are  independent  of  Lha-Ssa  in  temporal 
matters.  They  are  governed  by  the  Tou-Sse,  a  sort  of 
feudal  princes,  originally  appointed  by  the  Chinese  Emperor, 
and  still  acknowledging  his  paramount  authority. 

These  petty  sovereigns  are  bound  to  go  every  third  year 
to  Peking,  to  offer  their  tribute  to  the  Emperor. 

We  halted  at  Bathang  three  days,  the  illness  of  our  guide 
Ly-Kouo-Ngan  being  the  cause  of  this  delay.  The  daily 
fatigues  of  this  long  journey  had  so  overpowered  the  poor 
Mandarin,  that  he  was  in  an  almost  hopeless  state.  His 
best  plan  was  to  take  advantage  of  the  fine  climate  of  Ba- 
thang, and  to  let  the  caravan  proceed  on  its  way.  His 
friends  advised  him  to  do  so,  but  without  success.  He 
insisted  upon  continuing  his  journey,  and  sought,  in  every 
way,  to  deceive  himself  as  to  the  serious  nature  of  his  malady. 


THIBET,  AND   CHINA.  323 

As  for  us,  we  considered  his  case  so  dangerous,  that  we  felt 
it  our  duty  to  profit  by  the  repose  we  enjoyed  at  Bathang, 
to  talk  seriously  to  him  on  the  subject  of  his  soul  and  of 
eternity.  Our  previous  conversations  on  the  way  had  already 
sufficiently  enlightened  him  as  to  the  principal  truths  of 
Christianity.  Nothing  now  remained  but  to  make  him 
clearly  perceive  his  position,  and  to  convince  him  of  the 
urgency  of  entering  frankly  and  fully  into  the  path  of  salva- 
tion. Ly-Kouo-Ngan  altogether  concurred  with  us,  admit- 
ting our  observations  to  be  replete  with  reason.  He  him- 
self spoke  with  great  eloquence  on  the  frailty  and  brevity 
of  human  life,  of  worldly  vanities,  of  the  impenetrability 
of  God's  decrees,  of  the  importance  of  salvation,  of  the 
truth  of  the  Christian  religion,  and  of  the  obligation  on  all 
mankind  to  embrace  it.  He  said  to  us,  on  all  these  subjects, 
some  very  sensible  and  very  touching  things ;  but  when  it 
came  to  the  point,  to  the  practical  result,  to  the  declaring 
himself  Christian,  there  was  a  dead  stand ;  he  must  ab- 
solutely wait  till  he  had  returned  to  his  family,  and  had  ab- 
dicated his  mandarinate.  It  was  in  vain  that  we  represented 
to  him  the  danger  he  incurred  by  postponing  this  important 
matter ;  all  was  useless.  "  So  long  as  I  am  a  Mandarin  of 
the  Emperor,"  said  he,  "  I  cannot  serve  the  Lord  of  Heaven," 
and  he  had  got  this  absurd  idea  so  deep  in  his  brain,  that 
it  was  impracticable  to  dislodge  it. 

On  leaving  the  station  of  Bathang,  we  were  obliged  to 
turn  for  some  distance,  quite  northward,  in  order  to  resume 
an  eastern  direction ;  for  since  our  departure  from  Tsiamdo, 
we  had  continually  progressed  towards  the  south  during 
twenty  consecutive  days.  The  caravans  are  compelled  to 
lengthen  this  route  considerably,  in  order  to  reach  a  secure 
passage  across  the  great  river  Kin-Cha-Kiang. 

Our  first  day's  march  from  Bathang  was  full  of  charms, 
for  we  traveled,  in  a  delightful  temperature,  through  a 
country  of  an  infinite  variety  of  landscape.  The  narrow 
path  we  followed  was  throughout  bordered  with  willows  and 
apricot  trees  in  flower.  Next  day,  however,  we  again  found 
ourselves  amid  all  the  horrors  and  dangers  of  our  old  route. 
We  had  to  ascend  a  very  high  mountain,  upon  which  we 
were  mercilessly  assailed  by  the  snow  and  the  north  wind. 
It  was  a  complete  reaction  against  the  Sybaritism  we  had 
enjoyed  in  the  warm  and  flowery  plain  of  Bathang.  At  the 


324  TRAVELS   IN   TARTARY, 

foot  of  the  mountain,  the  snow  was  succeeded  by  torrents 
of  cold  rain,  which  seemed  to  filter  through  into  the  very 
marrow  of  our  bones.  As  a  climax  of  misfortune,  we  were 
obliged  to  pass  the  night  in  a  habitation,  the  roof  of  which, 
cracked  in  several  places,  gave  free  passage  to  the  wind  and 
rain.  We  were,  however,  so  exhausted  with  fatigue  that 
this  did  not  prevent  our  sleeping.  The  next  day  we  awoke 
in  the  mire ;  we  found  our  bedclothes  entirely  soaked,  and 
our  limbs  stiff  with  cold.  We  were  obliged  to  rub  ourselves 
violently  with  pieces  of  ice,  in  order  to  restore  circulation 
to  the  blood.  The  abominable  village,  which  afforded  us 
this  horrible  lodging,  bears  the  name  of  Ta-So.  On  emerg- 
ing from  the  valley  of  Ta-So,  you  ascend,  by  a  narrow  gorge, 
an  elevated  plain,  which  we  found  covered  with  snow.  Here 
we  entered  a  magnificent  forest,  the  finest  we  had  seen  in 
the  mountains  of  Thibet.  The  pines,  cedars,  and  hollies 
entwined  their  vigorous  branches,  and  formed  a  dome  of 
verdure  impenetrable  to  the  sun,  and  under  which  there  is 
much  better  protection  from  the  rain  and  snow  than  in  the 
houses  of  Ta-So.  The  trunks  and  branches  of  these  large 
trees  are  covered  with  thick  moss,  which  extends  in  long 
and  extremely  delicate  filaments.  When  this  stringy  moss 
is  new,  it  is  of  a  beautiful  green  hue ;  but  when  it  is  old,  it 
is  black,  and  bears  an  exact  resemblance  to  long  tufts  of 
dirty  and  ill-combed  hair.  There  is  nothing  more  gro- 
tesque or  fantastic  than  the  appearance  of  these  old  pines, 
with  this  very  long  hair  suspended  from  their  branches. 
The  prickly  holly  that  grows  on  the  mountains  of  Thibet 
is  remarkable  for  the  extraordinary  development  it  attains. 
In  Europe,  it  never  exceeds  the  size  of  a  shrub,  but  here 
it  always  grows  to  the  size  of  a  large  tree.  If  it  does  not 
rise  as  high  as  the  pine,  it  equals  it  in  the  size  of  its  trunk, 
and  it  is  even  superior  to  it  in  the  richness  and  abundance 
of  its  foliage. 

This  day's  march  was  long  and  fatiguing.  The  night 
had  set  in  when  we  reached  the  station  of  Samba,  where 
we  were  to  change  the  oulah.  We  were  just  going  to  bed, 
when  we  missed  a  Thibetian,  belonging  to  the  escort,  pre- 
cisely the  very  man  who  had  been  assigned  as  our  servant. 
We  sought  him,  but  without  success,  in  every  corner  of  the 
small  village  in  which  we  had  arrived.  We  concluded  he  had 
lost  his  way  in  the  forest.  We  at  first  thought  of  sending 


THIBET,   AND   CHINA.  325 

in  search  of  him,  but  in  so  dark  a  night,  how  could  one 
possibly  find  a  man  in  that  vast  and  thick  forest  ?  We 
contented  ourselves  with  going  in  a  body  to  a  neighboring 
hill,  where  we  shouted  and  lit  a  large  fire.  Towards  mid- 
night, the  lost  man  reappeared,  almost  dead  with  fatigue. 
He  carried  on  his  back  the  saddle  of  his  horse,  which,  no 
doubt,  finding  the  journey  too  long,  had  thought  fit  to  lie 
down  in  the  midst  of  the  forest,  and  it  had  been  impossible 
to  get  him  up  again.  The  return  of  this  poor  young  man 
filled  every  one  with  joy,  and  we  all  then  went  to  rest. 

The  next  day  we  rose  late.  Whilst  the  inhabitants  of 
Samba  were  bringing  the  horses  and  the  beasts  of  burden  to 
form  the  caravan,  we  went  for  a  little  walk,  and  to  have  a 
view  of  the  place,  which  we  had  reached  over  night.  The 
village  of  Samba  is  a  collection  of  thirty  small  houses,  built 
of  large  flint  stones,  rudely  cemented,  some  with  argols, 
others  with  mud.  The  aspect  of  the  village  is  mournful,  but 
the  environs  are  tolerably  cheerful.  Two  streams,  one  com- 
ing from  the  west,  the  other  from  the  south,  join  near  the 
village,  and  form  a  river,  the  transparent  waters  of  which 
flow  over  a  vast  prairie.  A  small  wooden  bridge,  painted 
red,  herds  of  goats  and  long-haired  cattle,  which  sported 
amid  the  pastures,  some  storks  and  wild  ducks,  fishing  for 
their  breakfast  on  the  banks  of  the  water,  a  few  gigantic 
cypresses  here  and  there,  even  the  smoke  which  rose  from 
the  Thibetian  cottages,  and  which  the  wind  gently  wafted 
over  the  adjacent  hills,  all  contributed  to  give  life  and 
charm  to  the  landscape.  The  sky  was  clear  and  serene. 
Already  the  sun,  having  risen  a  little  above  the  horizon, 
promised  us  a  fine  day  and  a  mild  temperature. 

We  returned  to  our  lodgings,  walking  slowly.  The  car- 
avan was  ready,  and  on  the  point  of  departure ;  the  beasts 
were  laden  with  their  burdens ;  the  horsemen,  their  robes 
tucked  up,  and  whip  in  hand,  were  ready  to  mount.  "We 
are  behindhand,"  said  we,  "  let  us  make  haste,"  and  at  a 
run  we  were  in  our  places.  "  Why  are  you  in  such  a  hurry  ?  " 
said  a  Chinese  soldier,  "  Ly-Kouo-Ngan  is  not  ready ;  he 
has  not  yet  opened  the  door  of  his  room."  "To-day," 
answered  we,  "  there  is  no  great  mountain  ahead ;  the 
weather  is  fine  :  there  is  no  objection  to  our  starting  a  little 
later ;  go,  however,  and  tell  the  Mandarin  that  the  caravan 
is  ready."  The  soldier  pushed  open  the  door,  and  entered 


326  TRAVELS  IN  TARTARY, 

the  chamber  of  Ly-Kouo-Ngan ;  he  rushed  out  again  pale 
and  with  haggard  eyes.  "  Ly-Kouo-Ngan  is  dead  !  "  said 
he  to  us,  in  a  low  tone.  We  rushed  into  the  room,  and  saw 
the  unfortunate  Mandarin,  stretched  on  his  bed,  his  mouth 
open,  his  teeth  clenched,  and  his  eyes  shrunk  up  by  death. 
We  placed  our  hands  on  his  heart,  which  gently  moved.  He 
had  yet  a  spark  of  life  in  him,  but  all  hope  was  vain ;  the 
dying  man  had  altogether  lost  the  use  of  his  senses ;  there 
was  another  rattle  or  two  in  his  throat,  and  he  expired. 
The  humors  with  which  his  legs  were  swollen  had  gone  up 
to  his  chest,  and  suffocated  him. 

The  death  of  our  guide  had  not  been  unexpected ;  there 
was  nothing  in  it  to  surprise  us,  but  it  occurred  in  such  a 
sudden,  melancholy  manner,  that  every  one  of  us  was  greatly 
agitated.  As  for  ourselves,  in  particular,  we  were  afflicted 
at  it  beyond  all  expression.  We  bitterly  regretted  that  it 
had  not  been  our  good  fortune  to  assist  at  the  last  moments 
of  this  unfortunate  man,  whom  we  had  so  desired  to  bring 
from  the  darkness  of  paganism  into  the  light  of  the  faith. 
Oh,  how  impenetrable  are  the  decrees  of  God  !  Some  hope, 
however,  mingled  with  our  but  too  just  grounds  for  fear. 
As  this  poor  soul  had  been  sufficiently  enlightened  as  to  the 
truths  of  religion,  it  is  permissible  to  suppose  that  God,  of 
his  infinite  mercy,  perhaps  accorded  to  him,  in  his  last 
moments,  the  grace  of  the  baptism  of  volition. 

That  day  the  caravan  did  not  proceed  on  its  march,  the 
animals  were  unsaddled  and  sent  out  to  pasture ;  and  then 
the  soldiers  of  the  escort  made  all  the  necessary  prepara- 
tions, according  to  the  Chinese  rites,  for  conveying  the  body 
of  their  Mandarin  to  his  family.  We  will  not  enter  here 
into  the  details  of  what  was  done  in  this  matter,  for  what- 
ever concerns  the  manners,  customs  and  ceremonies  of  the 
Chinese  will  find  a  place  elsewhere.  We  will  merely  say 
that  the  defunct  was  enveloped  in  a  large  white  pall,  which 
had  been  given  him  by  the  Living  Buddha  of  Djachi- 
Loumbo,  and  which  was  covered  with  Thibetian  sentences, 
and  with  images  of  Buddha,  printed  in  black. 

The  Thibetians,  and  other  Buddhists,  have  unlimited 
confidence  in  the  printed  winding-sheets  which  are  dis- 
tributed by  the  Tale-Lama  and  the  Bandchan-Remboutchi. 
They  are  persuaded  that  those  who  are  fortunate  enough  to 
be  buried  in  them  cannot  fail  to  have  a  happy  transmigration. 


THIBET,  AND   CHINA.  327 

By  the  demise  of  Ly-Kouo-Ngan,  the  caravan  found  it- 
self without  a  leader  and  without  a  guide.  There  was,  to 
be  sure,  the  Lama  Dsiamdchang,  to  whom  the  power  should 
have  fallen  by  right,  and  by  legitimate  succession ;  but  the 
Chinese  soldiers  being  very  little  disposed  to  acknowledge  his 
authority,  we  passed  from  the  monarchic  state  to  the  republi- 
can, democratic  form.  This  state  of  things  lasted  at  most 
half-a-day.  Perceiving  that  the  men  of  the  caravan,  both 
Thibetians  and  Chinese,  were  not  yet  prepared  for  so  perfect 
a  government,  and  considering  that  anarchy  was  developing 
itself  in  every  direction,  and  that  matters  threatened  to  go 
to  rack  and  ruin,  consulting  only  the  public  interest  and 
the  safety  of  the  caravan,  we  assumed  the  dictatorship.  We 
immediately  issued  several  decrees,  in  order  that  everything 
might  be  in  readiness  for  us  to  proceed  on  the  morrow  at 
daybreak.  The  necessity  of  being  governed  was  so  com- 
pletely understood,  that  no  one  made  any  opposition,  and 
we  were  obeyed  punctually. 

At  the  appointed  time  we  left  Samba.  The  caravan 
bore  a  sad  and  melancholy  aspect.  With  its  three  corpses, 
it  absolutely  resembled  a  funeral  procession.  After  three 
days'  march  across  mountains,  where  we  generally  found 
wind,  snow,  and  cold,  we  arrived  at  the  station  of  Lithang 
(copper  plain).  The  Chinese  government  keeps  here  a 
magazine  of  provisions,  and  a  garrison  consisting  of  100 
soldiers.  The  Mandarins  of  Lithang  are  :  a  Liang-Tai,  a 
Cheou-Pei,  and  two  Pa-Tsoung.  A  few  minutes  after  our 
arrival,  these  gentlemen  came  to  pay  us  a  visit.  In  the  first 
place,  the  illness  and  death  of  our  guide  were  discussed 
at  full  length ;  then  we  were  required  to  state  our  quality, 
and  by  what  authority  and  in  what  position  we  were  in  the 
caravan.  By  way  of  answer,  we  simply  showed  him  a  large 
scroll,  fortified  with  the  seal  and  signature  of  the  ambas- 
sador Ki-Chan,  and  containing  the  instructions  which  had 
been  given  to  Ly-Kouo-Ngan  about  us.  "Good,  good," 
said  these  persons  to  us,  "  the  death  of  Ly-Kouo-Ngan  will 
make  no  change  in  your  position ;  you  shall  be  well  treated 
wherever  you  go.  Up  to  this  time  you  have  always  lived 
peaceably  with  the  men  of  the  caravan,  doubtless  this  good 
understanding  will  continue  to  the  end."  We  hoped  so  too. 
Yet,  as  considering  human  frailty,  difficulties  might  pos- 
sibly arise  on  the  way,  particularly  among  the  Chinese  sol- 


328  TRAVELS  IN  TARTARY, 

diers,  we  wished  to  have  with  us  a  responsible  Mandarin. 
We  made  this  request,  and  were  informed  that  of  the  four 
Mandarins  who  were  at  Lithang,  not  one  could  be  spared 
to  conduct  us ;  that  we  could  go  along  quietly  enough  as 
far  as  the  frontiers,  with  our  Thibetian  and  Chinese  escort ; 
and  that  there  we  should  readily  find  a  Mandarin  to  conduct 
us  to  the  capital  of  Ssa-Tchouen.  "  Very  well,"  said  we, 
"  as  you  cannot  give  us  a  Mandarin  we  shall  travel  as  we 
think  fit,  and  go  where  we  please.  We  are  not  even  sure 
that  on  quitting  this  place  we  shall  not  return  to  Lha-Ssa. 
You  see  that  we  deal  freely  with  you ;  reflect  upon  the 
point."  Our  four  magistrates  rose,  saying  that  they  would 
deliberate  on  this  important  matter,  and  that  in  the  evening 
we  should  have  an  answer. 

During  our  supper,  at  Pa-Tsoung,  one  of  the  four  Man- 
darins, presented  himself  in  his  state  robes.  After  the  usual 
compliments,  he  told  us  that  he  had  been  selected  to  com- 
mand our  escort  as  far  as  the  frontiers ;  that  he  had 
never,  in  his  dreams  of  ambition,  imagined  he  should  have 
the  honor  of  conducting  people  such  as  we ;  that  he  was 
ashamed  on  the  first  day  of  seeing  us,  to  have  to  ask  us  a 
favor ;  it  was,  that  we  would  rest  for  two  days  at  Lithang, 
in  order  to  recover  our  strength,  which  must  be  exhausted 
by  so  long  and  arduous  a  journey.  We  perceived  that  our 
friend  had  need  of  two  days  to  arrange  some  affairs  of  his 
own,  previous  to  a  journey  which  he  had  not  expected. 
"Ah,"  we  replied,  "already  how  full  of  solicitude  is  your 
heart  for  us.  We  will  rest  then  two  days  as  you  wish  it." 
Authority  having  been  thus  reorganized,  our  dictatorship 
was  at  an  end.  But  we  thought  we  perceived  that  this  was 
anything  but  agreeable  to  our  people,  who  would  much 
rather  have  had  to  do  with  us  than  with  a  Mandarin. 

The  town  of  Lithang  is  built  on  the  sides  of  a  hill  which 
rises  in  the  middle  of  a  plain,  broad  but  almost  sterile. 
Nothing  grows  there  but  a  little  barley,  and  a  few  poor  herbs, 
which  serve  for  pasturage  to  some  miserable  herds  of  goats 
and  yaks.  Seen  from  a  distance,  the  town  has  some  promise, 
two  large  Lamaseries,  richly  painted  and  gilt,  which  are 
built  quite  on  the  top  of  the  hill,  especially  contribute  to 
give  it  an  imposing  aspect.  But,  when  you  pass  through 
the  interior,  you  find  nothing  but  ugly,  dirty,  narrow  streets, 
so  steep  that  your  legs  must  be  accustomed  to  mountain 


THIBET,  AND   CHINA.  329 

traveling,  to  keep  their  equilibrium.  This  side  of  the  River 
of  Gold-dust,  you  observe  among  the  tribes  a  rather  remark- 
able modification  in  the  manners,  customs,  costume,  and 
even  in  the  language.  You  see  that  you  are  no  longer  in 
Thibet,  properly  so  called.  As  you  approach  the  frontiers 
of  China,  the  natives  have  less  ferocity  and  rudeness  in  their 
character;  you  find  them  more  covetous,  flattering,  and 
cunning ;  their  religious  faith  is  no  longer  so  vivid,  nor  so 
frank.  As  to  the  language,  it  is  no  longer  the  pure  Thibet- 
ian  that  is  spoken  at  Lha-Ssa,  and  in  the  province  of  Kham  : 
it  is  a  dialect  closely  connected  with  the  idiom  of  the  Si- Fan, 
and  in  which  you  remark  various  Chinese  expressions.  The 
Thibetians  of  Lha-Ssa  who  accompanied  us  had  the  greatest 
difficulty  in  the  world  in  understanding  and  being  under- 
stood. The  costume,  for  the  most  part,  only  differs  as  to 
the  head-dress.  The  men  wear  a  hat  of  gray  or  brown  felt, 
somewhat  similar  to  our  own  felt  hats  when  they  first  come 
from  the  hatter's  board  and  have  not  been  rounded  to  the 
form.  The  women  form  with  their  hair  a  number  of  small 
tresses,  which  flow  over  their  shoulders.  They  then  place 
on  their  heads  a  large  silver  plate,  somewhat  similar  to  a 
dinner-plate.  The  more  elegant  wear  two  of  these,  one  on 
each  side,  so  that  the  two  ends  meet  above  the  head.  The 
precept  of  daubing  the  face  with  black  does  not  apply  to 
the  women  of  Lithang.  This  kind  of  toilet  operates  only 
in  the  countries  temporally  subject  to  the  Tal^-Lama. 

The  most  important  of  the  Lamaseries  of  Lithang  possesses 
a  great  printing  press  for  Buddhic  books,  and  it  is  hither 
that,  on  holidays,  the  Lamas  of  the  neighboring  countries 
come  for  their  supplies.  Lithang  carries  on  also  a  large 
trade  in  gold-dust,  in  chaplets  of  black  beads,  and  in  cups 
made  with  the  roots  of  the  vine  and  box-tree.  As  we  de- 
parted from  Lithang,  the  Chinese  garrison  was  under  arms, 
to  render  military  honors  to  Ly-Kouo-Ngan.  They  acted 
just  as  if  he  had  been  alive.  When  the  coffin  passed,  all  the 
soldiers  bent  their  knees  and  exclaimed  :  "  To  the  Tou-Sse, 
Ly-Kouo-Ngan,  the  poor  garrison  of  Lithang  wishes  health 
and  prosperity."  The  petty  Mandarin,  with  the  white 
button,  who  had  become  our  guide,  saluted  the  garrison  in 
the  name  of  the  deceased.  This  new  commander  of  the 
caravan  was  a  Chinese  of  Moslem  extraction ;  but  one  could 
find  nothing  about  him  which  seemed  to  belong  in  the  least 


330  TRAVELS   IN  TARTARY, 

to  the  fine  type  of  his  ancestors :  his  puny,  stunted  person, 
his  pointed  smiling  face,  his  shrill  treble  voice,  his  trifling 
manners,  all  contributed  to  give  him  the  air  of  a  shop-boy, 
and  not  in  the  least  that  of  a  military  Mandarin.  He  was 
a  prodigious  talker.  The  first  day  he  rather  amused  us,  but 
he  soon  became  a  boife.  He  thought  himself  bound,  in  his 
quality  of  Mussulman,  to  talk  to  us,  on  all  occasions,  about 
Arabia,  and  of  its  horses  that  are  sold  for  their  weight  in 
gold ;  about  Mahomet,  and  his  famous  saber  that  cut  through 
metals ;  about  Mecca  and  its  bronze  ramparts. 

From  Lithang  to  Ta-Tsien-Lou,  a  frontier  town  of  China, 
is  only  600  lis,  which  are  divided  into  eight  stages.  We 
found  the  end  of  that  frightful  route  to  Thibet  exactly  like  its 
middle  and  its  beginning.  We  in  vain  climbed  mountains ; 
we  found  still  more  and  more  before  us,  all  of  a  threatening 
aspect,  all  covered  with  snow  and  rugged  with  precipices ;  nor 
did  the  temperature  undergo  any  perceptible  change.  It 
appeared  to  us,  that,  since  our  departure  from  Lha-Ssa, 
we  had  been  doing  nothing  but  move  round  and  round 
in  the  same  circle.  Yet,  as  we  advanced,  the  villages  be- 
came more  frequent,  without,  however,  losing  their  Thibet- 
ian  style.  The  most  important  of  these  villages  is  Makian- 
Dsoung,  where  some  Chinese  merchants  keep  stores  for 
supplying  the  caravans.  One  day's  journey  from  Makian- 
Dsoung,  you  pass  in  a  boat  the  Ya-Loung-Kiang,  a  large 
and  rapid  river.  Its  source  is  at  the  foot  of  the  Bayen- 
Kharat  mountains,  close  to  that  of  the  Yellow  River.  It  joins 
the  Kin-Cha-Kiang,  in  the  province  of  Sse-Tchouen.  Ac- 
cording to  the  traditions  of  the  country,  the  banks  of  the 
Ya-Loung-Kiang  were  the  first  cradle  of  the  Thibetian  nation. 
As  we  were  passing  the  Ya-Loung-Kiang  in  a  boat,  a  shep- 
herd crossed  the  same  river  on  a  bridge  merely  composed  of 
a  thick  rope  of  yak  skin  tightly  stretched  from  one  bank  to 
the  other.  A  sort  of  wooden  stirrup  was  suspended  by  a 
solid  strap  to  a  movable  pulley  on  the  rope.  The  shep- 
herd had  only  to  place  himself  backwards  under  this  strange 
bridge,  with  his  feet  on  the  stirrup,  and  hold  on  to  the  rope 
with  both  his  hands ;  he  then  pulled  the  rope  gently ;  the 
mere  weight  of  his  body  made  the  pulley  move,  and  he 
reached  the  other  side  in  a  very  short  time.  These  bridges 
are  very  common  in  Thibet,  and  are  very  convenient  for 
crossing  torrents  and  precipices ;  but  one  must  be  accus- 


THIBET,  AND   CHINA.  331 

tomed  to  them.  We  ourselves  never  ventured  on  them. 
Iron  chain  bridges  also  are  much  in  use,  particularly  in  the 
provinces  of  Ouei  and  Dzang.  To  construct  them,  as  many 
iron  hooks  are  fixed  on  both  sides  of  the  river  as  there  are 


Iron  Chain  Bridge. 

to  be  chains,  then  the  chains  are  fastened,  and  on  the  chains 
planks,  which  are  sometimes  covered  with  a  coating  of  earth. 
As  these  bridges  are  extremely  elastic,  they  are  furnished 
with  hand-rails. 

We  arrived  at  length  safe  and  sound  at  the  frontiers  of 
China,  where  the  climate  of  Thibet  gave  us  a  very  cold 
farewell.  In  crossing  the  mountain  which  precedes  the 


332  TRAVELS   IN   TARTARY, 

town  of  Ta-Tsien-Lou,  we  were  almost  buried  in  the  snow, 
it  fell  so  thick  and  fast ;  and  which  accompanied  us  into 
the  valley  where  stands  the  Chinese  town,  which,  in  its 
turn,  received  us  with  a  pelting  rain.  It  was  in  the  early 
part  of  June,  1846,  and  three  months  since  we  had  depart- 
ed from  Lha-Ssa ;  according  to  the  Chinese  Itinerary,  we 
had  traveled  5,050  lis. 

Ta-Tsien-Lou  signifies  the  forge  of  arrows,  and  this  name 
was  given  to  the  town,  because  in  the  year  234  of  our  era, 
General  Wou-Heou,  while  leading  his  army  against  the 
southern  countries,  sent  one  of  his  lieutenants  to  establish 
there  a  forge  of  arrows.  This  district  has  by  turns  belonged 
to  the  Thibetians  and  to  the  Chinese ;  for  the  last  hundred 
years  it  has  been  considered  as  an  integral  part  of  the 
empire. 

"The  walls  and  fortifications  of  Ta-Tsien-Lou,"  says  the 
Chinese  Itinerary,  "  are  of  freestone.  Chinese  and  Thibe- 
tians dwell  there  together.  It  is  thence  that  the  officers 
and  troops  which  are  sent  to  Thibet  quit  China.  Through 
it  passes  also  a  large  quantity  of  tea  coming  from  China, 
and  destined  to  supply  the  provinces  of  Thibet,  it  is  at  Ta- 
Tsien-Lou  that  is  held  the  principal  tea  fair.  Although  the 
inhabitants  of  this  canton  are  very  addicted  to  the  worship 
of  Buddha,  they  seek  to  get  a  little  profit ;  yet  they  are 
sincere  and  just,  submissive  and  obedient,  so  that  nothing, 
even  death,  can  change  their  natural  good  nature.  As  they 
have  been  long  accustomed  to  the  Chinese  domination,  they 
are  the  more  attached  to  it. 

We  rested  three  days  at  Ta-Tsien-Lou,  and  each  day 
had  several  quarrels  with  the  principal  Mandarin  of  the 
place,  who  would  not  consent  to  our  continuing  our  route 
in  a  palanquin.  However,  he  had  at  length  to  give  way, 
for  we  could  not  bear  even  the  idea  of  mounting  once  more 
on  horseback.  Our  legs  had  bestrided  so  many  horses  of 
every  age,  size,  quality,  and  color,  that  they  refused  to  have 
anything  further  to  do  with  horses  at  all,  and  were  full  of 
an  irresistible  resolution  to  stretch  themselves  at  ease  in  a 
palanquin.  This  was  granted  them,  thanks  to  the  persever- 
ance and  energy  of  our  remonstrances. 

The  Thibetian  escort  which  had  accompanied  us  so  faith- 
fully during  the  long  and  arduous  route,  returned  after  two 
days'  rest.  We  gave  the  Lama  Dchiamdchang  a  letter  for 


THIBET,   AND   CHINA.  333 

the  Regent,  in  which  we  thanked  him  for  having  assigned  us 
so  devoted  an  escort,  and  which  had  throughout  kept  in  our 
memory  the  good  treatment  we  had  received  at  Lha-Ssa. 
On  parting  from  these  good  Thibetians  we  could  not  help 
shedding  tears,  for  insensibly,  and  as  it  were  without  our 
knowledge,  ties  had  been  formed  between  us  which  it  was 
painful  to  sever.  The  Lama  Dchiamdchang  secretly  told 
us  that  he  had  been  charged  to  remind  us,  at  the  moment 
of  separation,  of  the  promise  we  had  made  to  the  Regent. 
He  asked  us  if  they  might  reckon  on  seeing  us  again  at  Lha- 
Ssa.  We  replied  that  they  might,  for  at  that  time  we  were 
far  from  anticipating  the  nature  of  the  obstacles  that  were 
to  prevent  our  return  to  Thibet. 

The  next  morning,  at  daybreak,  we  entered  our  palan- 
quins, and  were  conveyed,  at  the  public  expense,  to  the 
capital  of  the  province  of  Sse-Tchouen,  where,  by  order  of 
the  Emperor,  we  were  to  undergo  a  solemn  judgment  be- 
fore the  Grand  Mandarins  of  the  Celestial  Empire. 


POSTSCRIPT. 

AFTER  a  few  months  journey  through  China,  we  arrived 
at  Macao,  in  the  early  part  of  October,  1846.  Our  long 
and  painful  journey  was  at  an  end ;  and  at  last  we  were 
able,  after  so  many  tribulations,  to  enjoy  a  little  quiet  and 
repose.  During  two  years  we  applied  our  leisure  moments 
to  the  preparation  of  the  few  notes  made  in  our  journey. 
Hence  these  "  Reminiscences  of  Travel,"  which  we  address 
to  our  European  brethren,  whose  charity  will  no  doubt  be 
interested  in  the  trials  and  fatigues  of  the  missionaries. 

Our  entrance  into  China,  for  the  purpose  of  returning  to 
our  mission  in  Mongol-Tartary,  compels  us  to  leave  un- 
finished the  labor  we  had  undertaken.  It  remains  for  us 
to  speak  of  our  relations  with  the  Chinese  tribunals  and 
Mandarins,  to  give  a  sketch  of  the  provinces  we  have  trav- 
ersed, and  to  compare  them  with  those  which  we  had 
occasion  to  visit  in  our  former  travels  in  the  Celestial  Em- 
pire. This  omission  we  will  endeavor  to  supply  in  the  lei- 
sure hours  we  may  be  able  to  snatch  from  the  labors  of 
the  sacred  ministry.  Perhaps  we  shall  be  in  a  position  to 


334 


TRAVELS   IN   TARTARY. 


give  some  correct  notions  about  a  country,  of  which,  at  no 
time,  certainly,  have  men's  ideas  been  so  erroneous  as  they 
are  at  this  day.  Not  that  we  are  without  abundant  books 
about  China  and  the  Chinese.  On  the  contrary,  the  num- 
ber of  works  on  these  subjects  that  have  appeared  in 
France,  and  particularly  in  England,  within  the  last  few 
years,  is  really  prodigious.  But  the  zeal  of  a  writer  will  not 
always  suffice  to  describe  countries  in  which  he  has  never 
set  his  foot.  To  write  travels  in  China,  after  a  saunter  or 
two  through  the  factories  of  Canton  and  the  environs  of 
Macao,  involves  the  danger  of  speaking  of  things  that  one 
is  not  thoroughly  acquainted  with.  Although  it  has  been 
the  good  fortune  of  the  learned  orientalist,  J.  Klaproth,  to 
discover  the  Potocki  Archipelago  without  quitting  his  closet, 
it  is,  generally  speaking,  rather  difficult  to  make  discoveries 
in  a  country  which  one  has  not  visited. 


Chinese  Ornamental  Ware. 


INDEX. 


N.  B. — The  volumes  are  indicated  by  small  Roman  numerals,  and  each, 
page-number  refers  to  the  volume-mark  last  preceding  it. 


Abandoned  city,  i  72. 

Abel,  Dr.,  ii  270. 

Adam,  ii  83. 

Adzou-Thang,  a  town,  ii  316,  317. 

Agriculturist,  Tartar,  i  104. 

Akaye,  master  of  the  house,  ii  28,  65. 

Alan-To,  ii  278-280. 

Alechan,  King  of,  i  245-247,  252. 

Alechan  mountains,  i  303. 

Altere,  Lama,  ii  111-113. 

Ambassadors,  Chinese,  at  Lha-Ssa, 

ii  159. 

Amdo,  ii  39-42,  46. 
Angelus,  at  Lha-Ssa,  ii  209. 
Angti,  a  town,  ii  311,  chief  of,  312-313, 

mountain  of,  314-315. 
Arabic  numerals,  ii  155. 
Argols,  for  fuel,  i  163 ;  ii  89-90. 
Arsalan,  the  dog,  i  17,  86, 141,  142,  the 

new,  259- 

Artillerymen,  Chinese,  i  270. 
Atdza,  a  small  village,  ii  266,  270. 
Azaras,  White,  ii  163. 


Bagoung,  little  village  of,  ii  300. 
Bandchan-Remboutchi,    ii    166,   169, 

171,  174. 

Banknotes,  i  270. 
Barains,  King  of,  i  185. 
Barbarous   Lamanesque    ceremony, 

i2o6. 

Barley,  fermented,  ii  142. 
Bathang  (plain  of  cows),  a  canton 

and  town,  ii  321,  322. 


Bayen-Kharat,  a  ch  ain  of  mountains 
ii  122,  123. 

Bean  of  St.  Ignatius  (Kou-Kouo).i  171. 

Beer,  ii  142,  197,  306. 

Bible,  in  Gothic  characters,  i  271. 

Bitten  by  a  mad  dog,  i  171. 

Blue  Lake  (Koukou.Noor),  ii  99. 

Blue  Town,  i  128-130, 137. 

Bokte  (saint),  ii  167. 

Bones,  never  broken,  i  237. 

Borhan,  i  136. 

Botanising,  ii  93. 

Bourhan-Bota,  a  mountain  noted  for 
the  pestilential  vapors,  ii  117-119. 

Bridge,  rope,  with  movable  pulley, 
ii  330,  iron  chain,  331. 

Brigandism,  Divinity  of,  ii  101. 

Brigands,  polite,  i  16;  ii  go,  gi,  101, 
108,  116,  extremely  affable,  131, 
friends  of  the  Tale-Lama,  131. 

Buddha,  i  48,  80,  81,  82,  91,  137;  ii  76, 
Chakdja-Mouni,  40,  Christ  the  only, 
200;  living,  i  179,  192,  275,  314-317; 
ii  36,  37,  5°,  52,  53, 139;  the  Old  (the 
Emperor),  i  248.  251,  252. 

Buddhism,  in  Tartary,  i  136;  Intro- 
duction of,  into  China,  ii  76. 

Buddhist  temples,  architecture  of, 
192. 

Butcher,  Mongol,  i  231. 

Butter-works,  ii  32. 

Calmucks,  ii  101. 

Camel  market,  i  129. 

Camels,  i  7,  227-230;  ii87. 

Cannon,  ii  3. 


336 


Caravan,  i  143,  244. 
Cashmerians,  governor  of  the,  ii  250. 
Catholicism,  affinity  to,  ii  43-44. 
Caves,  refuge  in,  i  196-199. 
Cenobitic  life,  ii  24. 
Chaberon,  Grand,  ii  139-140. 
Chaberons,  living  Buddhas,  i  188, 189, 
and  the  devil,  191 ;  ii  212. 

Chabis,  or  Lama-disciples,  i  193, 194. 

Chaborte',  i  61,  71. 

Chamiton,  capital  of  the  province  of 
Kham,  ii  293  footnote. 

Chan-Si,  i  8r,  83,  117. 

Chapel  of  the  French  Lamas,  ii  199. 

Charad-chambeul,  pro-cameleer,  ii 
97,  «4- 

Che-Pan-Keou  (Valley  of  States),  ii 
3i7>  3i8. 

Ch£-Tsui-Dze,  the  little  town  of,  i  261, 
291,  292. 

Chess,  Chinese,  ii  283. 

Chinese,  are  suspicious,  ii  186,  am- 
bassador, 190,  224;  artilleryman,  i 
270;  Christians,  ii  9;  Emperor,  re- 
port to,  ii  228,  incapable  of  con- 
tending against  the  Europeans,  ii 
208;  politeness,  i  124,  soldier,  106. 

Chingtsa-Tsio,  wife  of  Lombo-Moke, 
ii4o. 

Chobando,  a  small  town,  ii  286,  287. 

Chor-Kou-La,  the  mountain,  ii  276- 
278. 

Christ,  the  only  Buddha,  ii  200. 

Christian,  doctrine  in  Buddhism,  i 
137,  converts  seek  to  flatter,  i  254. 

Christianity,  i  32;  analogies  with,  ii 
44,  Thibetians  zealous  to  study,  ii 
200. 

Christians,  Nestorian,  i  288,  favored, 
289. 

Chronology,  indifference  for,  ii  233. 

Cistern  of  the  Devil,  i  257. 

Climate  of  Tartary,  i  285. 

Columbus,  i  269. 

Companions,  in  travelling,  ii  in. 

Compass,  i  271. 

Confidential  communication,  ii  190. 

Convert,  a  physician,  ii  200. 
Costume  of  the  Grand  Lama,  strictly 
that  of  our  own  bishops,  ii  37. 


Cow,  operating  upon  a,  i  238. 
Creeping  roots,  edible,  ii  85. 
Crossing  the  Hoang-Ho,  i  150. 
Crucifix,  ii  191. 
Crucifixion,  ii  200. 
Crusades,  the,  i  266,  270. 

Dabsoun-Noor  (the  Salt  Lake),  i  225, 
226,  231. 

Dchak-Da,  Mountain  that  claims 
life,  ii  286. 

Dchiahours,  i  55. 

Dead,  intering  the,  i  60;  eaten  by 
dogs,  ii  215. 

Death,  no  occasion  for  mourning,  i 
189. 

Deer,  Musk,  ii  318. 

Demon  of  Intermittent  Fevers,  i  78. 

Departure,  i  8;  from  Lha-Ssa,  ii  240. 

Desert,  charms,  i  44 ;  of  Gobi,  i  304. 

Detsin-Dzoug,  a  large  village,  ii  253. 

Devil,  i  6,  and  the  miraculous  opera- 
tion, i  211. 

Dictatorship,  assuming,  ii  327. 

Dictionary  in  four  languages  pre- 
sented by  the  Regent,  ii  241. 

Discoveries,  made  in  Eastern  Asia, 

i272. 

Diviners,  ii  122. 

Divorce,  frequent  among  the  Tartars, 

i204. 

Djaya,  a  town,  ii  315,  316. 

Djachi-Loumbo  (mountain  of  or- 
acles), capital  of  Further  Thibet, 
ii  166,  167,  171. 

Doctrine,  forgot  the,  i  170. 

Dogs,  dead  eaten  by  the,  ii  215. 

Drugs,  collected  atTchogortan,  ii  94. 

Dsiamdchang,  a  Lama  musician,  ii 
254,  257,  a  Thibetian  oculist,  292, 
3°3,  3°9,  327.  332. 

Dying  men  abandoned,  ii  129. 

Eastern  Asia,  Discoveries  made  in, 

i272. 

Eastern  Thibetans  (Houng-Mao-Eul  : 
Long  Hairs),  ii  n,  13,  14,  26,  33. 

Efe,  Kingdom  of,  i  83-85. 

Elliott,  Mr.,  the  English  plenipoten- 
tiary, ii  172,  207  footnote. 


INDEX. 


337 


Emperor  of  China,  visits  of  the  trib- 
utary kings  to,  i  249. 
Eul  Mountain,  ii  57. 
Europeans,    Chinese    incapable    of 

contending  against  the,  ii  208. 
Evangelical    seed,    spreading     the, 

among  the  population  of  Lha-Ssa, 

ii  200. 

Examination,  i  191. 
Feeding,  horses,  in  Kounboun,  ii  198. 
Fern,  edible,  ii  85. 
Fighting  inn,  i  306. 
Fire,  in  the  camp,  ii  135-137. 
Fishing,  i  166-169. 
Five  Towers,  Lamasery  of  the,  i  82, 

130. 

Flowers,  feast  of,  ii  32,  37,  52,  60. 
F6,  living,  i  92,  93. 
Forgot  the  doctrine,  i  170. 
France;  the  Regent  fond  of  talking 

about,  ii  204. 

French  Lamas,  chapel  of  the  ii  199. 
Frontier  town  (Che'-Tsui-Dze),  i  291, 

292. 
Further  Thibet,  capital  of,  Djachi- 

Loumbo  (mountain  of  oracles)  ii 

166,  167,  171. 


Gabelentz,  i  no. 

Gabet,  M.,  falling  ill,  ii  xai,  frozen, 
129. 

Gaya,  a  hostile  village,  i!  309,  na- 
tional assembly  of,  ii  310. 

Gechekten,  i,  16,  20,  21,  22,  42. 

Ge-ho-Eul,  i  18. 

Ghiamda,  town  of,  ii  261-266. 

Gobi,  desert  of,  i  74,  97,  304. 

Gold,  Temple  of,  i  94. 

Gold-dust,  ii  317. 

Gorkha,  a  province,  ii  z86. 

Governor,  ii  241. 

Grand  Discipline-Lama,  ii  67. 

Grand  Lama,  governs,  i  192;  of  Koun- 
boum,  ii  36,  costume  of,  strictly 
that  of  our  own  bishops,  ii  37. 

Great  Wall,  i  263,  307,  308. 

Grosier,  Abbe,  i  180. 

Guison-Tamba,  i  96,  98,  130-132,  135. 
275,  282. 

Gunpowder,  i  270. 


Hares,  eating,  as  a  matter  of  con- 
science, ii  84. 
H<§-Chuv,  i  2. 
Hedgehogs,  ii  56. 
Hermits,  five,  ii  70-71. 
Hia-Ho-Po,  i  300-301. 
Hither  Thibet,  territory  of,  ii  120. 
Hoang-Ho,  i  158,  166,  169,  crossing 

the  150;  ii  122. 
Hodgson,  Mr.,  ii  269. 
Hoei-Hoei,  or  Mussulmans,  ii  16-18, 

20. 

Ho-Kiao-Y,  i  318,  320,  321. 
Hormousdha,  i  77,  238. 
Horoscope,  i  24,  25. 
Horses,  paper,  ii  63-64,  feeding  in 

Kounboum,  ii  198. 
Hospitality,  of   Mongols,  i  146,    of 

Tartars,  i  148. 
Hotel  of  the  Five  Felicities  (Ou-Fou- 

Tien),  i  300-302. 
Hotel  of  Justice  and  Mercy  (Jeuy- 

Ting),  i  291. 
Hotel  of  Temperate  Climates,  i  318' 

320. 
Hotel  of  the  Three  Perfections,  i  119, 

137- 

Houlagou,  i  270. 

Houng-Mao-Eul  fLong  Hairs)— East- 
ern Thibetans,  ii  ii,  13,  14,  25,  33. 
Hue,  M.,  his  snuff-boi,  ii  135. 
Hundred  Wells,  i  244. 

Hi,  i  305,  307. 

Illness,  Tchutgour,  or  demon,  i  77. 

Incarnation,  i  137. 

Ing-Kie-Li,  the   sea-devils  (Yang- 

Kouei-Dze),  i  314. 
Inn  of  Justice  and  Mercy,  i  292. 
Inns,  i  9. 
Instruction,  Forty-two  Points  of,  ii 

72-76. 
Insurrection,    of   the   Thibetans   at 

Lha-Ssa,  ii  160. 
Iron  chain  bridge,  ii  331. 
Irrigations,  i  293. 


Jacquet,  i  287. 

Jehovah,  master  of  life  and  death,  i 
76. 


338 


INDEX. 


Jeuy-Ting   (Hotel   of  Justice  and 

Mercy),  i  291. 

Judgment-hall,  in  the,  ii  181. 
Justice,  notions  of,  i  283. 


Kaldan,  monastery  of,  ii  43. 

Kalon,  First,  ii  179,  180,  185,  202,  203, 
206. 

Kalons,  (ministers),  ii  165-171. 

Kan-Sou,  a  Tartaro-Thibetan  town, 
i  254,  312,  313. 

Rang,  i  9,  10. 

Kao-Tan-Dze,  i  305-307,  inhabitants 
of  are  all  exiles,  i  306. 

Katchi,  or  Mussulmans,  from  Cash- 
mere, ii  157,  158,  governor  of  the, 
189, 190,  198. 

Khachghar,  i  278,  279. 

Khalkhas,  i  35,  36,  84,  95,  186,  282. 

Khalmouks,  ii  101. 

Kham,  ii  304,  307,  308,  Tsiamdo,  capi- 
tal of  the  province  of,  293,  chief  to 
the  province  of,  304,  hermit  Lama 
of,  307. 

Khan  Balik,  i  270. 

Khang-Hi  (Emperor),  i  131-132,  180, 
273;  «  48. 

Khara-Oussou  (black  waters),  ii  137. 

Khata,  or  Scarf  Blessings,  ii  26,  51, 
53- 

Khoubilai,  i  264. 

Ki-Chan,  a  mandarin,  ii  172, 173,  175, 
176,  182,  183,  185,  193-196,  207-208, 
222-229,  244,  adieu  of,  244-247,  seal 
of,  ii  327. 

Kia-Yu-Kiao,  bridge  of,  ii  288. 

Kiaktha,  i  74,  75. 

Kiang-Tsa,  a  fertile  valley,  ii  319. 

Kin-Cha-Kiang  (river  of  golden  sand), 
ii  122,  123,  319,  320,  323. 

Kin-Tchai,  or  Chinese  ambassadors, 
at  Lha-Ssa,  ii  159. 

Kingdoms,  Pacificator  of,  ii  261,  296. 

Klaproth,  M.,  ii  267. 

Kolo  robbers,  ii  130. 

Kolos,  tribes  of  the,  ii  101. 

Kouang-Ti,  a  celebrated  general,  ii 
274  footnote. 

Koukou-Khoton,  i  114. 

Kou-Kou-Noor,    i  98,    854,  255,  276; 


Prince  of,  ii  5-6,  pastures  of,  n, 

97-106,  109. 
Kou-Kouo  (bean  of  St.  Ignatius),  i 

171. 
Kounbonm,  Lamasery  of,  ii  6,  22,  25, 

28,  31,  33,  45,  46,  48-54,  60,  62,  67-69, 

71,  83,  88,  91,  96-97. 


Lama  Bokte  manifesting  his  power, 

1209. 
Lama,  paintings,  i  94;  comedian,  ii 

55,  rope-maker,  87. 
Lamanesque,  books,  ii  53 ;  ceremony, 

barbarous,  i  206,  costume,  12. 
Lamas,  Lamasery  of  the  thousand,  i 

99,  wandering,  133,  quarrelling,  224; 

Yellow  Cap,  ii  32,  Red  Cap,  42,  their 

favorable  tendency  towards  Chris- 
tianity, 62,  rushing  to  arms,  91. 
Lamaseries,  i  100. 
Lamasery  of  the  Five  Towers,  i  82, 

130,  of   Tchortchi,  89,  90,  of  the 

Thousand  Lamas,  99. 
Land  of  Grass,  i  9. 
Land  of  Spirits  (Lha-Ssa),  ii  42,  43, 

55,  102,  251. 

Lang-Ki-Tsoung,  ii  280. 
Language,    Thibetian,    religious,    ii 

204. 
Lao-Ya-Pou  (Village  of  the  Old  Duck) 

i322. 

Lazarists,  i  i,  2. 
Leang-Tai  (Purveyor),  a  Mandarin, 

H275. 

Leeches,  ii  56-57. 
Leprosy,  ii  215. 
Lha-Ssa  (Land  of  Spirits),  i  32 ;  ii  42, 

43,  55,  102,  142-178,  181,  206,  209,  251, 

determined  to  leave,  226,  departure 

from,  240. 
Lha-Ssa-Morou,    Thibetian   new 

year's  festival,  ii  237,  238. 
Lha-Ri  (Mountain  of  Spirits),  ii  271. 
Lha-Ri,  a  large  village,  ii  274-276. 
Li,  i  9  footnote. 
Liang-Tai,   Chinese    commissary,  ii 

297,  301,  302,  316. 
Lice,  i  160. 
Lithang,  town  of,  ii  328,  Lamaseries 

of,  329,  printing  press  at,  329. 


INDEX. 


339 


Little  River  (Paga-Gol),  i  158,  166, 
crossing  the,  i  171,  173-178. 

Liturgy,  reformation  of  the,  ii  43. 

Living  Buddha,  i  179,  192,  275,  314- 
3i7- 

Loadstone,  i  270. 

Lombo-Moke,  a  shepherd,  ii  39-41 

Long-haired  cattle  (Yak),  ii  78. 

Loumma-Ri,  a  mountain,  ii  261. 

Loung-Kio  (Dragon's  Foot),  a  migra- 
tory bird,  i  165. 

Louse,  ii  205. 

Ly-Kouo-Ngan,  pacificator  of  king- 
doms, ii  243-249,  his  religion,  244, 
parting  with  his  wife,  248-249,  257- 
264,  273,  280,  289,  290,  illness  of,  296, 
297,  301-304,  310,  312,  3i9,  322.  323, 
his  death,  326,  327. 

Macao,  ii  333. 
Mad  dog,  bitten  by  a,  i  171. 
Makian-Dsoung,  a  village,  ii  330. 
Mandarin,   Yang    (Batourou),   i   279, 

280,  grand.  301,  302. 
Mandarins,  four,  i  245. 
Mandeville,  i  268. 
Mang  Ling  mountain,  ii  322. 
Mani,  the,  ii  209-213. 
Mantchou,  5  115,  language,  90,   109, 

no,  nation,  extinction  of  the,  107, 

system  of  letters,  109,  Tartars,  105, 

«73- 
Mantchouria,  i  108,  in,  112,  towns  of 

112. 
Mantchous,  i  114;  the  tutelary  spirit 

of  their  dynasty,  ii  274  footnote. 
Mao-Ling,    tutelary   genius    of    the 

Mountain  Wa-Ho,   ii  289,  pagoda 

of,  289. 
Maps,  ii  195. 
Marco-Polo,  i  268,  269. 
Marriage,  Mongol,  i  202. 
Martyrdom,  ii  182. 
Master,  of  the  Tartars,  i  186 ;  of  the 

house  (Akaye),  ii  28, 
Metals,  workers  in,   at  Lha-Ssa,  ii 

156. 

Microscope,  ii  194,  205. 
Midchoukoung,  ii  256. 
Mines,  i  22. 
Ming  dynasty,  i  105. 


Ministers  (Kalons),  ii  165-171. 

Minorites,  i  287. 

Mission  at  Lha-Ssa,  establishment  of 

a,  ii  221-222. 

Mob,  as  a  standing  jury,  i  299. 
Money  Changers,  i  116,  123,  of  the 

Chinese,  122,  paper,  271. 
Mongol  hunter,  i  52,  100,  minstrel,  66, 

burials,  81,  marriage,  202,  butcher, 

231,  shepherds,  241 ;  Lama,  frozen, 

Mongols,  religious,  i  37,  62-64.  66-67, 
generous  in  all  that  concerns  reli- 
gious worship,  91,  warlike,  135, 
hospitality  of,  146. 

Mongolia,  aspect  of,  i  283,  seasons  of, 
284. 

Moorcroft,  ii  190,  217-220. 

Mount  Chuga,  ii  119-121. 

Mourgevan,  i  35,  Queen  of,  36. 

Mouroui-Oussou  (tortuous  river),  ii 
123-126. 

Mufti,  ii  16. 

Mules,  wild,  ii  125. 

Mushroom,  white,  of  the  valley,  ii 
86. 

Musician,  Dsiamdchang,  a  Lama,  ii 
254,  257,  a  Thibetian  oculist,  292, 
303,  309,  327,  332. 

Musk-deer,  ii  318. 

Mussulmans,  or  Hoei-Hoei,  ii  16-18, 
20,  governor  of  the,  185. 

Na-Ptchu  (black  waters),  the  river,  ii 

137-141- 

Naiman,  i  5,  6. 
Nan-Chan  mountains,  ii  no. 
Nestorian  Christians,  i  288. 
Nestorianism,  i  270. 
Nettle,  substitute  for  spinach,  ii  85. 
New  Year,  ii  18-21. 
Ning-Hia,  i  296-299. 
Nomadic  birds,  i  164. 
Nomekhan,  a  Lama  king,  ii  149,  150, 

159,  160,  165,  166,  170,  171,  173-175. 

crimes  of,  170-174,  304. 

Obo,  Buddhic  monument,  ii  272. 
Oculist,  a  Thibetian,  ii  292. 
Old  Blue  Town,  i  116, 


34° 


INDEX. 


Old  Duck,  village  of  the  (Lao-Ya- 

Pou),  i  322. 
Ortuous,  Toudzelaktsi  of  the,  i  178, 

179-184,  188,  194,  196,  197, 227,  242. 
Oui,  the  kingdom  of,  ii  41,  102. 
Oulah,  local  service,  ii  257-260,  266, 

276,  301,  305. 
Ouniot,  i  3,  22. 

Packing,  i  8. 

Paga-Gol  (Little  River),  i  158,    166, 

crossing  the,  i  171,  173-178. 
Palingenesis,  i  189. 
Pampou,  ii  141,  142. 
Paper  money,  i  271. 
Passports,  demanded,  i  298,  309. 
Pa-Tsoung,  ii  328. 
Pawnbroker,  ii  22. 
Peace,  Pyramid  of,  ii  92-93- 
Pebonns,  of  India,  ii  155-157- 
Peking,  ambassador,  of,  ii  181. 
Pi(5-lie-Keou,  i  3. 
Pilgrimages,  i  37. 
Pilgrims,  Lama,  ii  284. 
Playing  cards,  invented  in  China,  i 

271. 

Points  of  difference,  two,  ii  204. 
Polei-Tchou  (river  of  the  Lord),  ii 

123. 
Polygamy,  a  blessing  to  the  Tartars, 

i203- 

Pope,  the,  and  the  Tald-Lama,  simi- 
larity between,  ii  165. 

Pouhain-Gol,  a  river,  ii  no,  116. 

Prayers,  nocturnal,  ii  65. 

Preboung,  Lamasery  of,  ii  238. 

Predictions,  ii  168. 

Printing  press  at  Lithang,  ii  329. 

Prisoners,  ii  187. 

Prostration  exercise,  i  222,  225. 

Protection,  Regent  promises,  ii  223- 
225- 

Proul-Tamba,  Thibetian  chief,  ii 
302-307. 

Psalm,  in  double  chorus,  i  93. 

Rache-Tchurin,  Lamasery  of  i  212- 

217,  221,  225. 
Rain,  i  38. 
Rala-Tchembe,  the  merchant,  ii  131, 

134- 


Red  Cap  Lamas,  ii  43. 

Reformer  of  Buddhism,  Tsong-Kaba- 
Remboutchi,  ii  6,  166,  167,  169,  171. 

Regent,  The,  ii  179-181,  185-215,  223, 
225,  240-241,  his  farewell,  241,  resid- 
ing in  his  house,  ii  199. 

Religion,  potent,  even  though  false, 
ii27. 

Remusat,  M.  Abel,  i  265. 

Report,  to  Chinese  Emperor,  ii  228. 

Residing  in  the  Regent's  house,  ii 
199- 

Roaring  monster,  i  258. 

Robbers,  ii  129-132. 

Rope  bridge,  with  movable  pulley,  ii 
330. 

Rope-making,  ii  87. 

Rope-maker,  Lama,  ii  87. 

Sain-Oula,  i  15. 

Salt,  i  226. 

Samba,  village  of,  ii  324,  325,  327. 

Samdadchiemba,  i  8,  12,  13,  14,  24,  55, 
59 ;  ii  10,  67,  182-184,  198 ;  revisits 
his  home,  {318;  bidding  us  adieu, 
ii  242. 

Sandara,  the  bearded,  ii  7-10,  18,  22, 
23,  25,  50,  54,  60,  62,  71,  an  incipient 
apostle,  8,  a  dissipated  knave,  9, 
an  actor  55,  his  reputation  at  Koun- 
boum,  54,  bis  mother,  59,  adven- 
tures of,  59. 

Sanscrit,  Thibetian  writing  a  modi- 
fication of,  ii  210. 

San-Tchouen  (Three  Valleys),  i  255. 

San-Yen-Tsin,  i  310,  hurricane  near, 
3»- 

Scarf  Blessings,  or  Khata,  ii  26,  51, 
53- 

Sea-monsters,  i  41. 

Season  of  land  vapors,  ii  86. 

Sera,  Thibetian  town,  ii  239,  240,  the 
Lamas  of,  175. 

Sexagenary  cycle,  ii  229. 

Sheep,  butchered,  i  233-235. 

Shepherds,  i  241. 

Si-Fan,  or  Eastern  Thibetans,  ii  78- 
80,  93. 

Si-Ning  Fou,  i  323-326 ;  ii  53. 

Si- Wan,  i  90. 

Si-wang,  i  a. 


SU-fa  (supernaturalisms),  i  an,  212. 

Silk  handkerchief,  i  120. 

Simon  Magus,  i  212. 

Sinico-Thibetian  caravan,  ii  314. 

Slave,  of  the  Tartars,  i  186. 

Slavery  among  the  Mongol  Tartars, 
1187. 

Smallpox,  ii  214. 

Snuff-box,  M.  Hue's,  ii  135. 

Soldiers,  shepherd,  i  40. 

Sparrow,  a  cosmopolite,  i  199,  also 
called  Kio-nio-eul  (bird  of  the  fam- 
ily), 199- 

Spectacles,  of  gauze  horsehair  work, 
ii  265,  292. 

Spies,  ii  178. 

Spinach,  nettle  as  a  substitute  for,  ii 
85 

Spirits,  dance  of  the.  ii  236. 

Sse-Tchouen,  province  of,  ii  58,  124, 
333- 

Strawberry  of  the  mountain,  ii  86. 

Sue-Mou-Tchou,  a  Mandarin,  ii  276. 

Suen-hoa-Fou,  i  2. 

Supernaturalism  (sz'tfa),  i  an,  212. 


Tal6-Lama,  the,  and  the  Pope,  simi- 
larity between,  ii  165,  seal  of  the, 
92,  131,  132,  palace  of  the,  147,  212- 
214,  temporal  power  of,  ending  at 
Bathang,  322. 

Tamerlan,  i  265. 

Tanda,  village  of,  ii  284,  285,  spirit  of 
the  Mountain  of,  285. 

Tang-Keou-Eul,  a  small  town,  i  326; 
ii  1-8,  11-14,  33.  53,  60,  96. 

Tant-La  mountains,  ii  132-134. 

Tao-Kouang,  i  5. 

Tartar  tea,  i  35,  women  70,  kings  bur- 
ied in  caverns,  83,  agriculturist,  104, 
the  roguish,  125,  eaters,  140,  hospi- 
tality, 148,  idiom,  able  to  speak  the, 
254,  nations,  262. 

Tartary,  climate  of,  i  209,  274,  285. 

Tartars,  i  39,  45-51,  118,  education  of, 
68,  laws  among,  71,  polygamy  a 
blessing  to  the,  203,  divorce  fre- 
quent among  the,  204,  drawing 
water,  241,  Torgot,  276. 

Ta-So,  village  of,  ii  324. 


Ta-Tsien-Lou,frontier  town  of  China, 
ii  330,  332. 

Tavern  of  Eternal  Equity,  i  119. 

Tchagan-Kouren,  i  144,  146,  147. 

Tchakar,  i  42,  43. 

Tchanak-Kampo,  representative  of 
the  Tale-Lama,  ii  106-108,  115. 

Tchang-Lieou-Chouv(VillageofEver 
Flowing  Water),  i  304. 

Tchinggiskhan,  i  264,  265. 

Tchogortan,  little  Lamasery  of,  ii  68 
-71,  77,  83,  88-91,  94,  97. 

Tchon-Pa-Loung,  ii  320. 

Tchong-Wei,  a  place  of  commercial 
importance,  i  303. 

Tchortchi,  Lamasery  of,  i  89,  90. 

Tchu-Kor  (turning  prayer),  i  223. 

Temperature,  sudden  changes  of,  in 
Tartary,  i  209. 

Thakar,  i  24. 

Theater,  ii  259. 

Thibet,  Chinese  description  of,  ii 
255. 

Thibetian  embassy,  ii  4,  96,  manner 
of  saluting,  58,  study  of,  6-8,  21,  50, 
53,  physicians,  95,  women,  their 
face  bedaubed,  149-150,  enjoy  great 
liberty,  151,  new  year,  229,  234-240, 
escort  250. 

Thibetians,  pottery  of,  151,  monetary 
system  of,  154,  insurrection  of  the, 
at  Lha-Ssa,  160,  their  mode  of  sa- 
lutation, 164,  zealous  to  study 
Christianity,  200,  religious  209. 

Three  great  families  legend,  origin 
of  the,  82. 

Three  Valleys  (San-Tchouen),  i  255. 

Timkouski,  M.,  i  49. 

Timour,  i  66,  265. 

Toad,  the  deified,  ii  290. 

Tobacco,  and  wine,  abstain  from,  i 
13- 

Tolon-Noor,  i  6,  13,  26-32,  foundries 
of,  31. 

Tongue,  ii  188,  194,  281,  301,  305. 

Toolholos,  i  67. 

Torgot,  princes,  i  277,  Lamas  of,  277, 
278. 

Torgot-Tartars,  i  276. 

Toudzelaktsi  (Minister  of  State),  i 
176-178,  185. 


342 


Toulain-Gol,  river,  ii  116. 
\          Toumet,  Western,  i  103,  104. 

Travellers,  sending  horses  to,  ii  63. 
Tree,  of  the  Ten  Thousand  Images, 

ii  40,  46-48. 
Tsaidam,    territory  of,  ii    116,   117; 

river,  i  276. 
Tsiamdo,  capital  of  the  province  of 

Kham,  ii  293-299,  civil  war  at,  295, 

Lamasery  at,  295,  Chinese  caravan 

at,  297. 
Tsong-Kaba-Remboutchi,     reformer 

of  Buddhism,  ii  6,  40-46,  48,  59,  166, 

167,  169;  171- 
Turkish  Eating  House,  i  121. 


Unicorn,  ii  266-270. 

Vapors,  land,  season  of,  ii  86. 
Venison,  i  101. 
Vermin,  i  159. 

Wa-Ho-Tchai,  a  mountain,  ii  288-291. 
Wang-Tsa,  a  small  village,  ii  308,  309, 

women  of,  308,  309. 
Warlike  Mongols,  i  135. 
Wearing  other  people's  clothes,  i  127. 
Western  Toumet,  i  103,  104,  139. 
White  Enclosure,  town  of,  i  147. 


White  Knight  (genius  of  the  moun- 
tain), ii  312. 

Wild  cattle  in  the  ice,  ii  124. 

Wine,  and  tobacco,  abstain  from,  i 
13- 

Winter  clothing,  i  126. 

Wolves,  i  86,  285. 

Women,  Thibetan,  their  faces  be- 
daubed, ii  149-150,  enjoy  great  lib- 
erty,  ii  151. 

Wrestling  matches,  i  84. 

Writing,  Thibetian,  a  modification  of 
Sanscrit,  ii  210. 

Ya-Loung-Kiang,  a  river,  ii  330. 
Yak  (long  haired  cattle),  ii  78. 
Yan-Pa-Eul,  i  9,  14. 
Yang,   Mandarin    (Batourou),  i   2791 

280. 

Yang-Dze-Kiang  (blue  river),  ii  124. 
Yao-Ming-Ti-Chan,    Mountain    that 

claims  life,  ii  286. 
Yarou-Dsangbo,  the  river,  ii  41. 
Yellow  Cap  Lamas,  ii  42. 
Yellow  River,  i  146,  152  footnote,  156, 

the  divinity  of  the,  i  153,  256,  260, 

261. 

Yellow  robe,  i  12. 
Youen-Yang  (wild  duck),  i  165. 
Yu<§-Ping  festival,  i  61. 
Yun-Nan,  Chinese  province,  ii  41,  58. 


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